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TRANSLATIONS  OF  EARLY   DOCUMENTS 
SERIES  III 

RABBINIC    TEXTS 

General  Editors: 

W.   O.   E.   OESTERLEY,    M.A.,   D.D. 
G.   H.   BOX,    M.A.,  D.D. 


TRACTATE   BERAKOTH 


TRACTATE    BERAKOTH 

(BENEDICTIONS) 
MISHNA   AND   TOSEPHTA 


TRANSLATED  FROM  THE  HEBREW  WITH   INTRODUCTION  AND  NOTES 

BY 

A.   LUKYN   WILLIAMS,  D.D. 

HON.  CANON  OP  EI,Y  CATHEDRAL 


LONDON 
SOCIETY     FOR     PROMOTING 
CHRISTIAN        KNOWLEDGE 

NORTHUMBERLAND  AVENUE,  W.G, 
NEW  VORK:   THE  MACMILLAN  COMPANY 
1921 


EDITORS'  PREFACE 


The  object  of  this  series  of  translations  is 
primarily  to  furnish  students  with  short,  cheap, 
and  handy  text-books,  which,  it  is  hoped,  will 
facilitate  the  study  of  the  particular  texts  in  class 
under  competent  teachers.  But  it  is  also  hoped 
that  the  volumes  will  be  acceptable  to  the  general 
reader  who  may  be  interested  in  the  subjects  with 
which  they  deal.  It  has  been  thought  advisable, 
as  a  general  rule,  to  restrict  the  notes  and 
comments  to  a  small  compass ;  more  especially  as, 
in  most  cases,  excellent  works  of  a  more  elaborate 
character  are  available.  Indeed,  it  is  much  to  be 
desired  that  these  translations  may  have  the  effect 
of  inducing  readers  to  study  the  larger  works. 

Our  principal  aim,  in  a  word,  is  to  make  some 
difficult  texts,  important  for  the  study  of  Christian 
origins,  more  generally  accessible  in  faithful  and 
scholarly  translations. 

In  most  cases  these  texts  are  not  available  in  a 
cheap  and  handy  form.  In  one  or  two  cases  texts 
have  been  included  of  books  which  are  available  in 
the  official  Apocrypha ;  but  in  every  such  case 
reasons  exist  for  putting  forth  these  texts  in  a  new 
translation,  with  an  Introduction,  in  this  Series. 

W.  O.  E.  Oesterley. 
G.  H.  Box. 


1965753 


CONTENTS 

TAtiE 

INTRODUCTION. 

1.  The     Nature    of    tiii!:    Tractate    in 

General  .....       vii 

2.  Its  Relation  to  the  Teaching  of  the 

New  Testament      .         .         .         .        xi 

3.  The    Relation   of    the    Misiina    and 

the  Tosephta  ,         .         .         .      xiv 

4.  The   Authorities    for    the    Text    in 

each  case        .....     xvii 

5.  Bibliographical  ....    xviii 

6.  A  Synopsis  of  the  Contents  of  the 

Tractate     in     both     ]\Iishna     and 
Tosephta         .....       xx 

7.  An    Index  to    the    Tosephta    as    ar- 

ranged  in  this  volume  .  .  .      XXV 

TRANSLATION   AND   NOTES     ...         1 

INDICES. 

1.  The  Names  of  Rabbis  mkntioned,  with 

Dates.         .....       91 

2.  General     ......       92 

3.  Holy    Scripture,    and    other    Early 

Literature 94 


INTRODUCTION 

I.  The  Nature  of  the  Tractate  in 
General 

Primitive  religion,  as  we  know  it,  consisted 
almost  entirely  of  ceremonial,  the  deeper  issues, 
which  affect  the  soul  and  spirit,  being  only 
gradually  evolved. 

This  ceremonial,  frequently  minute  to  a  degree, 
with  each  part  considered  to  be  of  extreme  im- 
portance if  the  favour  of  the  God  was  to  be 
ensured,  was  handed  down  from  father  to  son — 
the  relationship  being  physical  or  educational — 
without  more  than  rudimentary  assistance  in  signs 
or  writing. 

The  religion  of  the  Hebrews  was  no  exception. 

But  with  them  in  process  of  time,  chiefly  through 

the   revelation   to   Abraham,    and    afterwards    to 

Moses,  together  with  the  movement  to  which  the 

latter  gave  an  impetus,  customs  became  fixed  by 

written   documents,   their   connexion   (certain    or 

inferred)  with  historical  events  was  recorded,  and 

ancient   practices  became  a  fresh  code  likely   to 

maintain  religion  in  a  form  purified  of  abuses  and 

fitted  for  the  new  time. 

vii 


viii  INTRODUCTION 

But  the  need  of  oral  instruction  was  felt  almost 
as  strongly  as  ever,  if  the  concise  rules  laid  down 
in  writing  were  to  be  understood,  and  the  religious 
life  be  ordered  acceptably  to  God.  For  as  the 
inner  sense  of  religion  grew,  so  was  it  perceived 
more  clearly  that  no  part  of  human  life  could  be 
unimportant,  but  that  everything  should  be  regu- 
lated in  accordance  with  the  Divine  will,  either 
expressly  declared,  or  ascertained  by  legitimate 
deduction. 

Hence  with  the  final  codifying  that  took  place 
in  the  time  of  Ezra  and  his  immediate  successors 
the  task  of  formal  definition  and  authoritative 
application  became  increasingly  urgent,  and  the 
more  the  Written  Law  was  fixed  so  did  the  Oral 
Law  increase.  For  to  human  conduct  the  latter 
was  no  less  necessary  than  the  former. 

But  the  day  came  when  the  enormous  number 
of  practical  directions  was  too  great  a  burden  for 
the  human  memory  to  bear — especially  after  the 
guardians  of  the  tradition  had  been  diminished  in 
number  by  the  crushing  disaster  to  the  Jewish 
State — and  it  was  found  necessary  to  use  written 
aids.  Yet  the  historical  documents  themselves 
had  been  canonized  for  many  years,  and  could  no 
longer  be  modified  or  touched.  So  fresh  docu- 
ments were  framed,  which  indeed  made  no  claim 
to  inspiration,  but  only  embodied  the  oral  teaching 
of  many  generations  upon  the  application  of  the 
Law  to  new  circumstances,  as  they  had  arisen. 
We   know  very  little  of  the   beginnings  of  this 


INTRODUCTION  ix 

new  codification.  But  it  is  certain  that  during 
the  whole  of  the  second  century  of  our  era,  if 
not  earlier,  attempts  were  being  made  in  this 
direction,  and  that  these  were  consulted  by  the 
compiler  of  our  present  Mishna,  and  even 
embodied  in  his  work.  He  himself  was  in  all 
probability  the  descendant  of  the  two  Gamaliels 
and  of  Hillel,  R.  Judah,  the  Prince  and  the  Saint, 
who  was  born  in  the  year  135  and  died  about 
210  A.  D. 

This  collection,  called  the  Mishna,  i.  e.  the  Oral 
Teaching — the  Tosephta  will  be  considered  later — 
embraced  the  practical  side  of  life,  as  it  was  then 
understood,  with  divisions  well-defined  and  fairly 
rigorously  maintained.  But  the  author,  following 
his  precedents,  gave  not  only  the  directions 
themselves  which  were  the  outcome  of  discussions, 
but,  in  many  cases,  also  a  summary  of  the  dis- 
cussions which  led  up  to  them,  often  with  the 
names  of  the  disputants  and  the  reasons  alleged. 
Thus  the  Mishna  is  a  compendium  of  the  practices 
of  the  Jews,  as  ordered  by  earlier  Scholars,  and  as 
adopted  by  the  leading  traditionalists  of  the  end 
of  the  second  century  of  our  era. 

All  life,  it  will  be  noticed,  was  to  be  ordered  on 
strictly  religious  lines.  It  is  therefore  only  fitting 
that  the  collection  should  begin  with  a  series  of 
rules  which  referred  to  the  conscious  service  of  God 
by  each  faithful  Israelite.  There  is  no  treatise 
upon  doctrine  as  such — wnen  Maimonides  in  the 
twelth   century  begins  his  summary  of  practical 


X  INTRODUCTION 

Judaism  with  a  dissertation  on  the  true  doctrine  of 
God,  he  writes  for  a  different  age  in  different 
surroundings — the  Mishna  is  concerned  with 
practice  only.  But  this  was  to  be  reh'gious.  Hence 
it  was  to  be  expected  that  since,  of  all  their  practices, 
none  equalled  in  primary  importance  that  of  their 
formal  acknowledgement  of  God,  and  their  recog- 
nition of  Him  in  everything,  the  first  treatise  in  the 
Mishna  should  deal  with  the  reverent  attitude  of  the 
believer.  God  is  the  Giver  of  all ;  let  His  people 
openly  confess  Him,  and  gratefully  affirm  their  de- 
pendence upon  Him.  Hence  the  title  Berakoth, 
Benedictions,  which  here  means  the  forms  of 
thanksgiving  and  acknowledgement  proper  to 
various  occasions,  together  with  the  rules  of  their 
observance. 

A  Synopsis  of  the  Contents  of  the  Tractate  will 
be  found  below  (p.  xx).  Here  it  is  sufficient 
to  say  that  the  treatise  opens  with  the  considera- 
tion of  the  all-important  personal  acknowledgement 
of  God  in  the  Shma',  "  Hear,  O  Israel,  the  Lord 
our  God  is  one  LORD,"  the  exact  time  when  it 
should  be  said  both  in  every  evening  and  in  every 
morning,  with  the  portions  of  Scripture  and  the 
prayers  that  belong  to  it.  This  is  followed  by  two 
chapters  dealing  with  the  need  for  "  intention  "  and 
attention  in  reciting  it,  and  with  cases  in  which  the 
recitation  of  the  Shma'  is  not  required  {cc.  i.-iii.). 

Next  comes  Prayer,  particularly  that  form  of  it 
embodied  in  the  Eighteen  Benedictions,  which 
follow  the  Shma*,  including  regulations  as  to  the 


INTRODUCTION  xi 

leader  of  the  congregation  who  repeats  it 
{cc.  iv.,  v.).  Lastly,  Benedictions  over  various  kinds 
of  food,  with  rules  for  inviting  one  of  those  present 
at  a  meal  to  say  them,  and  directions  for  the 
proper  forms  of  words  to  be  used  ;  also  Bene- 
dictions at  seeing  beautiful  or  strange  sights  of 
nature,  and  the  duty  of  every  true  Israelite  to 
recognize  God  in  everything  that  happens  to  him 
{cc.vi.-ix.).  Christian  people,  it  is  clear,  may  gain 
much,  spiritually  as  well  as  intellectually,  from  the 
careful  study  of  this  treatise. 


2.  Its  Relation  to  the  Teaching  of  the 
New  Testament 

The  value  of  the  Mishna  then  is  to  be  found 
chiefly  in  two  directions.  It  throws  light  upon  the 
history  of  Judaism  as  it  is  to-day,  presenting  a  very 
definite  advance  upon  the  religion  of  the  O.  T. — 
whether  for  good  or  for  evil  we  need  not  now 
discuss — and  it  also  helps  us  to  understand  the 
environment  in  which  our  Lord  and  His  disciples, 
throughout  the  first  century,  lived  and  taught. 
True,  it  does  not  supply  information  about  the 
whole  of  that  environment.  Other  influences — 
very  strong  and  very  different  {e.  g.  reactionary 
Apocalyptic  teaching  and  the  pressure  of  heathen- 
ism)— were  also  at  work.  Neither  can  its  inform- 
ation about  the  Judaism  of  the  first  century  be 
always  accepted  at  its  face  value.  Much  had 
happened  to  the  Jews  between,  say,  50  and  200  a.d. 


xii  INTRODUCTION 

The  city  and  the  temple,  the  priests  and 
the  Sadducees,  had  gone,  and  with  them  also  the 
ordinary  life  of  the  provincial  towns  and  the 
villages.  It  cannot  but  be  that  writings,  com- 
posed in  their  present  form  not  earlier  than  the 
very  end  of  the  second  century,  by  persons  who 
knew  the  old  times  only  by  hearsay,  contain  many 
details  which  do  not  correspond  to  the  facts.  In 
respect  of  age  therefore  it  is  prima  facie  probable 
that  when  the  Mishna  differs  from  authorities  so 
much  earlier,  as  Josephus  and  the  N.  T.,  these  are 
more  accurate  than  that.  Unfortunately  however 
Josephus  was  biased  by  his  desire  to  please  his 
Roman  masters,  and  it  is  asserted  that  the  writers 
of  the  N.  T.  were  biased  by  their  opposition  to 
Judaism.  It  is  not  easy  to  prove  this  latter 
assertion,  but  it  must  not  be  altogether  set  aside 
by  genuine  lovers  of  truth.  The  Christian  student 
welcomes  every  inquiry.^ 

Taking  then  the  Mishna  as  we  find  it,  and  for 
our  immediate  purpose  we  may  add  the  Tosephta, 
what  light  is  thrown  by  this  treatise  of  Berakoth 
upon  the  religion  of  the  Jews  in  the  first  century, 
and  upon  the  meaning  of  facts  or  phrases  which  are 
to  be  found  in  the  N.T.  ? 

First,  the  N.T.  representation  in  general  of  the 
Jewish  religion  of  the  day  is  abundantly  confirmed. 
It  is  a  legal  religion.  Every  detail  of  life,  often 
considered  of  no  importance  in  these  days,  has  its 

^  On  the  general  subject  of  the  trustworthiness  of  the  links  in 
the  traditions  see  Bacher,  Tradition  tt.  Tradenien,  1914. 


INTRODUCTION  xiii 

own  regulation  which  must  be  observed.    Berakoth 
implies  this  throughout. 

Secondly,  the  religion  underlying  Berakoth  is 
not  merely  formal.  Both  Mishna  and  Tosephta 
insist  strongly  on  the  truth  that  the  mind  and 
heart  must  be  occupied  with  religion  (see  below, 
pp.  14  sq.,  35,  37  sq.,  85).  At  first  sight  this 
would  appear  to  be  contrary  to  the  representation 
of  Judaism  in  the  N.  T.  There  is  much  in  the 
Gospels  against  hypocrisy,  as  though  Judaism 
insisted  on  action  only,  disregarding  the  inner  life. 
But  such  is  not  St.  Paul's  record  of  his  own  ex- 
perience, nor  what  we  may  gather  from  the  little 
we  know  of  Zacharias  and  Elisabeth,  Simeon  and 
Anna,  Nicodemus  and  Joseph  of  Arimath?ea,  or 
indeed  from  our  information  about  the  antecedent 
and  character  of  the  Twelve  Apostles.  There 
must  have  been  much  devout  and  pre-existing 
earnestness  to  supply  the  point  dappui  necessary 
for  the  effect  of  our  Lord's  teaching.  The  Judaism 
of  His  time  was  indeed  imperfect,  often  very  self- 
satisfied,  often  very  ignorant  of  the  true  meaning 
of  Law  and  Prophets  and  Holy  Writings,  but^ 
taking  it  as  a  whole,  it  was  concerned  not  with 
externals  only,  but  also  with  inner  realities. 
Hypocrites  in  the  worst  sense  of  the  word  even 
the  bulk  of  the  Pharisees  were  not — superficial  and 
shallow  they  often  were.  For  their  religion  was 
poor  indeed  compared  with  the  spiritual  wealth 
which  the  Lord  Jesus  came  to  impart,  and  has 
imparted  in  Christianity. 


xiv  INTRODUCTION 

Thirdly,  Bcrakoth  fully  confirms  the  N.  T. 
methods  of  using  the  Old  Testament.  The  logical 
and  contextual  meaning  of  a  passage  is  often  of 
comparatively  little  importance.  If  the  phrase- 
ology neatly  describes  a  truth — however  far  that 
truth  may  have  been  from  the  mind  of  the  Old 
Testament — it  may  fairly  be  used  to  strengthen  the 
argument,  and  may  be  quoted  as  the  utterance, 
the  Divine  utterance,  of  Scripture  in  favour  of  it. 
Examples  may  be  found  on  almost  every  one  of 
the  following  pages.  See,  for  example,  pp.  13  sq.^ 
85,  %Z,  90. 

Fourthly,  several  terms  and  phrases  in  the  N.  T. 
receive  illumination  from  Berakoth^  e.g.  pp.  45,  50, 
66,  Z6. 


3.  The  Relation  of  the  Mishna  and  the 
tosephta 

The  relation  of  the  two  documents  here  trans- 
lated, the  Berakoth  of  the  Mishna  and  the  Bera- 
koth  of  the  Tosephta  (properly  Tosephatha,  "  Ad- 
ditions ")  is  part  of  the  larger  and  more  difficult 
question,  the  relation  of  the  Mishna  and  the 
Tosephta  in  general.  It  has  been  the  subject  of 
a  good  deal  of  discussion,  and  requires  a  much  more 
minute  investigation  than  the  present  writer  has 
been  able  to  make,  and  much  wider  knowledge 
than  he  possesses,  to  justify  his  giving  an  inde- 
pendent verdict. 

The  chief  theories  (besides  the  very  complicated 


INTRODUCTION  xv 

theory  of  Lauterbach  in  the  Jewish  Encyclopedia 
{s.v.  Tosephta)  based  on  the  supposition  that 
R.  Aqiba  made  two  summaries  of  the  Oral  Law, 
one  ultimately  called  Mishna,  the  other  Tosephta), 
are  as  follows : 

i.  The  Tosephta  is  the  Mishna  expounded  in 
the  Palestinian  Gemara  ("  the  Jerusalem  Tal- 
mud "),  our  Mishna  having  arisen  later  in 
Babylon.! 

ii.  The  Tosephta  represents  for  the  most  part 
those  portions  of  R,  Meir's  "  Mishna,"  which 
were  afterwards  cut  out,  and  now  preserved 
with  some  alterations  and  additions.^ 

iii.  Our  Mishna  was  written  essentially  as  it 
now  is  about  200  A.  D.  by  R.  Judah,  who  made 
use  of  previous  collections  of  oral  teaching, 
especially  one  formed  by  R.  Meir  [c.  150  A,  D.), 
on  the  basis  of  R.  Aqiba's  collection  {c.  130A.D,). 
The  Tosephta  presupposes  our  Mishna  and  elu- 
cidates it,  and  was  written  not  long  after  it. 

The  present  writer  believes  that  the  last  theory 
holds  good  for  Berakoth? 

While   the   Tosephta   of  this  Tract  again  and 
again  presupposes  our  present   Mishna,   e.g.  I.  2 

^  Zuckermandel,  e.  g.  Gesammelte  Aufsatzt  zur  Halachakritik, 
ii.  48. 

*  "  dass  die  Tosifta  in  ihrem  weitnus  grossten  Theile  nichts 
Anderes,  als  Elemente  aus  der  Mischnasammlung  R.  Meir's  en- 
thalte"  (A  Schwarz,  Die  Tosifta  des  Tra  tats  Sabbath  in  ihrem 
Verhdltnisse  ziir  Mischna,  1879.  141. 

*  Consult  Strack,  pp.  19,  93,  and  also  his  article  in  the  Theo- 
iopsches  Liter aturblatt,  1912,  p.  482. 


xvi  INTRODUCTION 

(p.  4),  1.5  (p.  S),  H.  S(p.  i8  s^.),  II.  II  (p.  22), 
III.  I  (pp.  28  St/.),  and  continually  gives  fresh 
examples  of  the  application  of  its  principles 
(occasionally  of  great  importance,  e.£:  pp.  57  S(/(/., 
p.  61)  or  fills  up  some  of  the  discussions,  it  never 
adduces  matter  contradictory  to  it,  or  diverges  from 
its  system.  Its  arrangement,  to  be  sure,  often 
differs  in  the  order  of  its  details,  but  the  Tosephta 
seems  to  have  been  much  less  used  than  the 
Mishna,  and  the  Mishna  may  well  have  undergone 
some  polishing  before  receiving  its  present  shape. 

It  will  be  seen  that  in  this  volume  an  endeavour 
has  been  made  so  to  arrange  the  Tosephta  that 
each  portion  of  it  shall  correspond,  as  far  as 
possible,  with  each  Mishna.  A.  Schwarz  in  his 
volume  cited  above  (p.  xv,  note  2)  recognized  the 
importance  of  this  being  attempted  if  the  relation 
of  the  two  documents  was  to  be  thoroughly 
understood,  and  he  investigated  that  relation 
minutely  for  the  treatises  SabbatJi  and  Erubin^ 
drawing  up  tables  which  showed  the  resultant 
rearrangement  of  the  Tosephta,  and  printing  a  new 
text.  Unfortunately  he  did  not  do  this  for 
Berakoth.  The  present  writer  has  therefore  been 
obliged  to  be  content  with  what  he  is  well  aware  is 
only  a  rough  and  very  tentative  arrangement, 


INTRODUCTION  xvii 

4.  The  Authorities  for  the  Text  in 
EACH  case 

THE    MISHNA 

C.  The  present  translation  has  been  made  from 
the  edition  published  by  W.  H.  Lowe :  The 
MisJinah  on  which  the  Palestinian  Talmud  Rests 
Cambridge,  1883,  a  reproduction  of  the  MS.  Add. 
470.  I.  in  the  University  Library.  The  notation 
of  C.  has  also  been  followed,  but  as  this  differs 
from  that  of  the  common  text  of  the  Mishnaioth, 
the  notation  of  the  latter  has  been  added.  The 
order  is  alike,  save  in  VIII.  3  and  4. 

B.  With  it  has  been  constantly  compared  the 
text  given  by  D.  W.  Staerk  (Bonn,  1910),  which 
is  that  of  Goldschmidt  (1897)  taken  from  Bomberg 
(Venice,  1520),  with  occasional  readings  from  the 
Munich  MS.  of  the  Babylonian  Talmud. 

For  the  commentary  by  Bartenora  (properly 
Bertinoro,  who  died  about  1500  A.  D.)  quoted 
occasionally,  the  text  in  the  common  edition  of  the 
Mishnaioth,  Warsaw,  1873,  has  sufficed. 


THE  TOSEPHTA 

The  translation  is  made  from  the  text  of 
Zuckermandel  (Passewalk,  1881,  with  supplement, 
Treves,  1882),  which  is  chiefly  that  of  a  MS. 
formerly  at  Erfurt  and  now  at  Berlin,  reference 
being  made  continually  to  a  MS.  at  Vienna. 


xviii  INTRODUCTION 

5.  Bibliographical 

Translations 

MISIINA 

Surenhusius,  Amsterdam,  1698.  Text  and  Latin 
Version  with  useful  notes. 

Rabc,  J.  J.,  Onolzbach,  1760.  The  whole  Mishna 
translated  into  German,  with  introductions  and 
notes. 

Rabe,  J.  J.,  BracJwthy  Halle,  1777.  Translation  of 
the  Mishna  and  also  of  the  Jerusalem  and  the 
Babylonian  Gemaras. 

De  Sola  and  Raphall.  Eighteen  Treatises  from 
the  JSIisJina,  London,  1843. 

Barclay,  J.     TJie  Talmud,  London,  1878. 

Fiebig,  P.  Berachoth,  Der  Mischnatractat,  "  Se- 
gensspruche "  ins  Deutsche  iibersetzt,  Tubingen, 
1906. 

Holtzmann,  O.  Die  Mischna — Bcrakot  (Gebete). 
Text,  Ubersctzung  und  Erklarung,  Giessen,  1912. 
A  courageous,  but  not  very  successful,  attempt 
to  explain  the  Mishna,  independently  of  Jewish 
authorities ;  see  Laible's  scathing  review  in  the 
Theologischcs  Liter attirblatt  (Leipzig),  for  191 3, 
coll.  1-6,  25-28. 

TOSEPHTA 

There  is  no  translation  in  English,  and  only 
three  in  other  languages,  so  far  as  I  am  aw^are : 
one  in  Latin  and  two  in  German. 

Ugolini,  Thesaurus y  vol.  xx.  1757. 


INTRODUCTION  ?cix 

Laible,  H.,  Der  Tosefta-Traktat  Berachoth  aus 
dem  Heh'dischen  ins  Deutsche  ilbersetzt  {^rogr^mm. 
des  K.  bayer.  Progymnasiums  zu  Rothenburg  o. 
Tbr.),  1902.  Invaluable.  I  wish  once  for  all  to 
acknowledge  my  indebtedness  to  it  in  many  details. 

Holtzmann,  O.,  Der  Tosephtatraktat  Berakot, 
Text,  Ubersetzung  und  Erklarung,  Giessen,  191 2. 
See  Strack's  very  severe  articles,  with  Holtz- 
mann's  attempted  defence,  in  the  Theologisches 
Liieraturblatt^  Leipzig,   1912,  coll:  481-487,  529- 

534. 

Other  helps  which  have  been  freely  used,  besides 
some  which  are  mentioned  only  occasionally  in  the 
Notes. 

Strack,  Einleitnng  in  den  Talmud,  Leipzig,  1908 
(cited  as  Strack).     [5th  Edition,  192 1.] 

Krauss,  Talmudische  Archdologie^  19 10-12  (cited 
as  Krauss), 

Oesterley  and  Box,  The  Religion  and  Worship  of 
the  Synagogue,  191 1  (cited  as  Oesterley  and  Box). 

Bacher,  Die  Agada  der  Tannaiten,  vol.  i.  1903. 

Bacher,  Die  exegetische  Terminologie  der  jiidischen 
Traditions-literatur.  Part  I.  Die  bib.  Term.  d. 
Tannaiten,  1899. 

Staerk,  D.  W.,  AltjUdische  Liturgische  Gebete 
(Lietzmann's  Kleine  Texte),  19 10  (cited  as 
Staerk), 

Elbogen,  J.,  Der  jiidische  Gottesdienst  in  seiner 
geschichtlichen  Entwicklung,  Leipzig,  191 3  (cited 
as  Elbogen). 

Abrahams,    I.,  Annotated   Edition    of  Singer's 


XX  SYNOPSIS  OF  CONTENTS 

Authorised  Daily  Prayer  Book\  London,  1914 
(cited  as  SA,  but  for  every  reference  Abrahams' 
notes  should  be  compared). 

Jastrow,  M.,  A  Dictionary  of  the  Targitiiiivi,  the 
Talmud  Babli  and  Yerushaljni,  and  the  Midrashic 
Literature.  New  York,  1903  (cited  as  Jastrow). 

T.  B.,  Talmud  Babli,  the  Gcmara  of  the 
Babylonians,  c.  500  A.  D.  (cited  by  the  standard 
pages). 

T.  J.,  Talmud  Jernslialm),  the  Gemara  of  the 
Palestinians,  c.  400  A.  D.,  cited  by  the  pages  and 
columns  of  the  Krotoschin  (1866)  reprint  of  the 
Venice  (1522)  edition,  together  with  the  section  and 
the  Mishna.  But  most  modern  editions  do  not 
observe  the  pages,  and  often  differ  in  the  notation 
of  sections  and  Mishnaioth. 

Oesterley  and  Box,  A  Short  Survey  of  the 
Literature  of  Rabbinical  and  Mediaeval  fudaism, 
1920,  appeared  too  late  for  use. 

6.  Synopsis  of  Contents 

{M.  =  Mishna  :   T.  =  Tosephta. ) 

PACE 

I.   TheShma'-:  M.  i.-iii. ;  71  i.,  ii. 

In  the  evening:  M.  i.  1-3  (i);  7".  i.  r.     .         .         .         i 
In  the  morning  :  M.  i.  4  (2) ;   7*.  i.  2         .  .  .         4 

Posture  :  M.  i.  5,  6  (3) ;  7".  i.  4       .  .  .  .         5 

The  Benedictions  connected  with  the  Shnia'.     Long 

and  short  forms :  M.  i.  7  (4) ;  Zl  i.  5  .  .         7 

Excursus  on  various  forms  and  on  bending  forward  : 

7-.  i.  6-9 8 

The  Going  forth  from   Egypt  must  be  said  at  the 

evening  Shma'  also:  M.  i.  8(5);  71  i.  10,  11  ; 

ii.,  I 10 

With  Excursus  on  the  Bible  use  of  phrases  that  had 

apparently  been  superseded :  T.  i.  10-15         .       10 


SYNOPSIS  OF  CONTENTS  xxi 


PAGE 


On  reciting  the  Shma'  with  intention  :  M.  ii,  i^  ;  T. 

ii.  2 14 

On  sahiting  between  the  sections  :  M.\\,  \''  .  .  14 
The  sections  of  the  Shma'  and  their  order:   M.  ii. 

2,  3  (2)..  _  .  .  _  .  .  .  .  .15 
May  the  recitation  be  inaudible,  or  said  erroneously  : 

M.  ii.  4  (3) ;  T.  ii.  3-5 16 

On  interrupting  tasks  to  recite  the  Shma',  etc.  :    T. 

ii-  6,  7 17 

Workmen  may  recite  on  the  top  of  a  tree  or  on  a 

scaffold  :  M.  ii.  5  (4) ;  7^.  ii.  8  .  .  .  .        18 

Labourers  may  not  lead  in  the  synagogue  :  T.  ii.  9  .  19 
A  bridegroom  exempt — R.  Gamaliel:  M.  ii.  6  (5); 

T.'i.Z 19 

The  case  of  marriage-guests :   7*.  ii.  lo      .  .  .       20 

R.  Gamaliel  again — when  mourning  for  his  wife  :  M. 

ii.  7  (6) 20 

R,  Gamaliel  again  receives  condolence  for  the  death 

of  his  servant :  i//.  ii,  8  (7)  ....  21 
A  bridegroom  may  recite,  but  should  beware  of  osten- 
tation :  M.  ii.  9(8) 21 

The  Shma'  and  mourners  at  a  funeral :  M,  iii.  i  .  21 
And  on  the  return  from  it ;  M.  iii.  2  ;  7".  ii.  1 1  .       22 

The  case  of  women,  slaves,  and  children  :  M.  iii.  3  .  23 
The   cases  of  those   ceremonially  unclean   men   and 

women:  M.  iii.  4-6;  T.  ii.  12,  13    .  .  .23 

Against  unseemliness  in  reciting  the  Shma' :   T.  ii. 

14-21 25 

II.  Prayer,  especially  the  Prayer  par  excellence  (the  Eighteen 
Benedictions)  :  M.  iv.  and  v.  ;  T.  iii. 

The  three  times  of  prayer  :  M,  iv.  i.  ;  T.  iii,  1-3       .       28 
The  prayer  of  R.  Nechuniah  on  entering  and  on  leav- 
ing the  Lecture  Hall :  M.  iv.  2  .  .         .30 
The  Eighteen,  and  their  abstract :  M.  iv.  3       .  .       30 
The  Prayer  not  to  be  regarded  as  a  mechanical  unit : 

M.'w.  a,"-        ,         .         .         .         ,         .         .       31 
The  Prayer  in  time  of  danger  :  M.  iv.  4* ;  T.  iii.  7    .       31 
The  Prayer  when  one  is  riding  on  an  ass  :  M.  iv.  5  ; 

T.  iii.  18         .  .  .  .  .  .  .32 

Or  when  one  is  in  a  ship  or  on  a  raft :   M.  iv.  6 ; 

T.  iii.  19         .......       32 

The  Additional  Prayers  :  M.  iv,  7  ;   T,  iii.  10-13       .       33 
The  posture,  and  attention,  in  the  Prayer :  M.  v.  I  ; 

7".  iii.  4-6,  14-17,20,  21  •  •  •         •       35 

The  mention  of,  and  the  petition  for,  rain,  also  the 

Habdalah — in  the  Prayer :  M.  v.  2  ;  T,  iii.  9  .  39 
Examples  of  over-zeal :  il/.  v.  3''      .         .         .         .      40 


xxii  SYNOPSIS  OF  CONTENTS 

PAr.B 

The  leader  :  M.  v.  3'' 40 

To  avoid  occasions  for  making  mistakes  :  M.  v.  4  .       41 
Fluency  a  sign  of  acceptance  :  Af.  v.  5  .         .         .       41 
Additional  mailer  in  7'. 

Reverence  in  writing  the  Name  :  7.  iii.  22    .         .42 
On  the  Benediction  of  mourners  :  T.  iii.  23,  24       .       42 
On  certain  points  about  the  Eighteen  Benedictions  : 
T.  iii.  25 42 

III.  Boiedicliois  at  vicals,  especially  after  meals,  and  on 
various  occasions  :  M,  vi.-ix. ;  T.  v.-vii. 

The   proper  forms  for   the  different  foods :   M.  vi. 

1-4  ;  T.  iv.  1-7 43 

On  one  Benediction  exempting  another  :  M.  vi.  5    .       47 
When  the  Benediction  may  be  said  by  one  person 

for  all :  ^/.  vi.  6 48 

The  order  of  the  meal  :   7",  i v.  8-13        ...       48 
The  position  of  the  persons  :   7".  v.  5      .         .         .       50 
The  order  of  washing  the  hands  and   mixing   the 

cup :   7",  V.  6         .         .         .         .         .         '50 

Who  partakes  first :   7'.  v.  7  .  .  .  .  .50 

Manners  at  table  :   7".  v.  8,  9  .         .         .         -SO 

Salted  relish  and  the  general  Rule  that  the  Benedic- 
tion of  the  principal  food  suffices :  M.  vi.  7  ; 
r.  iv.  14       .         .         .         .         .         .         .51 

Illustrations  of  the  principal  food  :  7'.  iv.  16    .  .       51 

And  of  the  proper  forms  of  Benediction  :   T.  iv.  1 5, 

16    .         .         .         .     ,   .         .         .         .51 

Parenthesis — Why  did  Judah  deserve  the  kingdom  ? 

T.  iv.  17,  18      .         .         .         .         .         .54 

On  interruptions  during  the  meal :   7^.  iv.  19-21    .       56 
On  saying  three  Benedictions  in  certain  cases :  M. 

vi.  8 57 

The  entrance   on  the  Sabbath,  the  meal   and   the 

Benedictions :   T.  v.  1-4  ....       57 

Who  may  be  invited  to  partake  in  the  Benediction 
after  meals:  M.  vii.  1-3  (i,  2);  T.  v.   10,  14 

17,  18 59 

The  case  of  one  who   has  not  actually  eaten  :    T. 

V.  20 .         .61 

As  to  a  sweet  relish  :   7'.  v.  11    .         .         .         .       61 
And  bread  with  dessert :   7".  v.  12       .  .  .       61 

On  washing  before  and  after  a  meal :   T.  v,  13      .       61 
The  formula  of  invitation,  depending  on  the  number 

present :  M.  vii.  4,  5  (3")        .  .  .  •       62 

And  in  the  synagogue  :  M.  vii.  6  (3*)  .  .       63 

Companies    how  to  be  divided :  M.  vii.  7  (4) ;   T. 

v.  19 63 

On  two  companies  in  one  house :  M.  vii,  8"  {5")     .      64 


SYNOPSIS  OF  CONTENTS  xxiii 


Whether  the  Benediction  should  be  said  over  un- 
mixed wine :    M.  vii,    8*  (5*) ;    cf.  T.   iv.    3, 

infra,  p.  45 64 

Points  on  these  subjects  in  dispute  between  the  School  of 
Shammai  and  of  Hillel :  M.  viii. ;  T.  vi. 

At  the  beginning  of  Sabbath  or  Feast-day  the  order 
of  the   Benedictions :   M.  viii.    i  ;    7".   vi.    1  ; 

iii.  8 65 

On  the  order  of  washing  the  hands  and  mixing  the 

cup  ;  M.  viii.  2  ;  T.  vi.  2         .         .         .         .66 
On  the  order  of  tidying  the  room  and  washing  the 

the  hands  :  M.  viii.  3  (4) ;   Z  vi.  4.         .  .       67 

Where  one  lays  the  napkin  after  drying  one's  hands  : 

M.  viii.  4  (3) ;  T:  vi.  3  .         .         .         .       67 

Wine  and  oil  :  T'.  vi,  5 68 

The  order  of  the  Benedictions  at  the  end  of  Sabbath  : 

M.  viii.  5  (5«) ;  Z:  vi.  6  .         .  .  .68 

The  wording  of  the  Benediction  over  the  lamp  :  M. 

viii.  6  (5*) 70 

Parenthesis — 

When  Benedictions  must  not  be  said  over  lamp 

and  spices:  M.  viii.  7  (6) ;  T.  vi.  7«      .         •       70 

Hybrids  and  fire .    T'.  vi.  7*         ....       71 

Fire  and  spices  of  a  bath — a  spice  shop  :  T'.  vi.  8.       71 

If  the  Benediction  has  been  forgotten  :  M.  viii.  8  (7)       72 

The  order  of  the  Benedictions  over  wine  and  food  : 

M.  viii.  (f-,%"' 72 

When  Amen  may  not  be  said :   M.  viii,  9*  (8*) ; 

T.  iii.  26;  v.  51 72 

On  sacrifices  in  Jerusalem :   T'.  v.  22   .         .         .       73 
On  what  constitutes  a  common  meal  on  a  journey  : 

T.V.2Z 73 

Workmen  and  their  master  :   T',  v,  24  .         .         .       73 
Benedictions  on  various  occasions :  M.  ix. 

On  seeing  scenes  of  miracles  :  M.  ix.  i  ;  T.  vii,  2*  .       74 
On  seeing  hosts :  ......       75 

Consideration  of  how  much  is  already  done  for  us, 

and  the  duty  of  gratitude  :  T.  vii.  2*         .         -75 
On  seeing  remarkable  natural  phenomena,  or  hearing 

tidings  :  M.  ix.  2  ;  T.  vii.  i,  3-5,  6*         .  .76 

In  a  burial  ground  :   T.  vii.  6"    .         .         .         .77 

Over  a  new  house  or  new  tools  :  M.  ix,  3  (3")      .       78 
Parenthesis — Concerning  prayers  in  vain  ;   M.   ix. 

4%  5  (3'^) ;  T.  vii.  7 78 

An  example  of  proper  prayer  for  increase  from 

land :  T.  vii.  8  .         .         .         ,         .         .79 
Benedictions  needed  at  performing  any  command  e 

T.  vii.  9-15        .         .         .         .'        ,         .80 


xxiv  SYNOPSIS  OF  CONTENTS 


Prayers  on  entering  and  leaving  a  town  :  M.  ix.  6  (4) ; 

T.  vii.  16 82 

Or  a  public  bath  :  7".  vii.  17       ....       83 
Benedictions  for  not  being  a  Gentile,  a  woman,  or 

uneducated:   T.  vii.  18         .  .  .  .84 

Benediction   for  evil   as  for  good  :  Af.  ix.  7  (5")  ; 

cf.  ix.  4  (3') ;  <■/•  T.  vii.  7,  P-  78     .  .       .         .      8s 
Against  irreverence  for  the  Temple :  M.  ix.  8"  (S*) ; 

T.  vii.  19      ,  .  .  .  .  .  .       85 

On  the  closing  words  of  the  Benedictions :  M.  ix. 

S*(5  );  T.  vii.  21,  22     .         .         .         .         .       86 
On  the  use  of  the  Divine  Name  at  the  beginning  and 

end  of  Benedictions :  T.  vii.  20        .  .  .87 

Salutations  in  the  Name  :  M.  ix.  8'"  (S'O  ;   T.  vii. 

23,  24" .88 

A  hundred  commands  are  performed  daily :   T.  vii. 

24 .89 

The  commands  surround,  like  angels ;   T.  vii.  25      .       90 


INDEX  TO  THE  TOSEPHTA   AS  ARRANGED 
IN   THIS  VOLUME.i 


1. 

PAGE 

I        ....        3 

2 

4 

3 

20 

4 

6 

5-9    . 

.  8  Ji^. 

lo-iS  . 

10-14 

I. 

I        ....       14 

2 

•       IS 

3-7 

IT  sq. 

8,9 

18  J-<7. 

lO 

20 

II 

22  sq. 

12-21 

24-28 

I. 

1-3     .         .         .          Z%sq. 

4-6 

36 -f?. 

7 

Z\sq. 

8 

(>Ssq. 

9 

39  sq. 

10-13 

33-35 

14-17 

37^?- 

18 

•       32 

19 

•  0  33 

20,  21 

38^^. 

22-25 

42^17. 

26 

•      73 

IV. 

PAGE 

1-7    • 

45-47 

8-13  .        . 

48-50 

14-21  . 

51-57 

V. 

1-4    . 

57-59 

5-9    . 

50  sq. 

10 

.       60 

11-13  . 

61  sq. 

14-18  . 

60  sq. 

19 

.         .       64 

20 

.       61 

21-24  • 

73  sq. 

VI. 

I 

.        .      65 

2 

.       66 

3 

.      68 

4 

.        .      67 

5 

.      68 

6 

.        .      69 

7,  8   .        . 

70  sq. 

VII. 

I 

76  sq. 

2 

74  sq. 

3-6    .        . 

77  sq. 

7-15  . 

79-82 

16-18  . 

83-85 

19 

.       86 

20 

87  sq. 

21,  22  . 

.          .        87 

23-25  . 

89  sq. 

^  See  Introduction,  p.  xvi.     The  Mishna  is  placed  in  the  order 
of  the  Cambridge  manuscript  (C). 


BERAKOTH   (BENEDICTIONS) 


I.  On  Reciting  the  Shma'. 

The  Time  of  Reciting  the  Shma'  in  the 
Evening. 

I.  I.  At  what  time  does  one  begin  to  recite ^M, 
the  Shma'  ^  in  the  evening  ?  ^  At  the  hour  that  the 
priests  enter  (the  Temple  precincts)  to  eat  their 
portion  ^  [and  they  may  say  it]  until  the  end  of  the 
first  watch.^  Such  is  the  opinion  of  R.  Eliezer.^ 
But  the  Majority  '  say  :  until  midnight. 

^  recite,  not  "say,"  for  the  Shma'  is  recited  in  half-chanting 
fashion. 

^^Skma',  i.e.  Deut.  6^-9;  ii"-^!;  Num.  15"-".  See  SA,  pp. 
40-42,  Oesterley  and  Box,  pp.  364-368.  "  The  Unity  of  God  is  the 
basis  of  the  Jewish  Creed,  the  Love  of  God  the  basis  of  the  Jewish 
Life.  This  Love  tov/ards  God  was  to  be  exerted  with  heart,  and 
soul,  and  might.  .  .  The  Shma'  thus  enshrines  the  fundamental 
dogma  (Monotheism),  the  fundamental  duty  (Love),  the  fundamental 
discipline  (Study  of  the  Law),  and  the  fundamental  method  (union 
of  '  Letter '  and  '  Spirit ')  of  the  Jewish  religion  "  (Abrahams  in 
SA,  pp.  Hi.  sq). 

^  evening.  Mentioned  first,  for  the  Jewish  day  begins  then. 
The  morning  Shma'  is  discussed  in  M.i. 

*  portion.  Priests  who  were  unclean  were  not  allowed  to  eat 
consecrated  food  till  sunset  (Lev.  22'),  "the  coming  out  of  the 
stars,"  see  T. 

^  the  first  watch.     See  T. 

"  R.  Eliezer,  i.e.  R.  E.  ben  Hyrkanos,  flourished  c.  90-130  A.D. 
His  wife,  Imma  Shalom,  was  the  sister  of  R.  Gamaliel  II. 

'  the  Majority.  Lit.  wise  men,  Scholars.  But  the  term  is 
used  of  the  mass  of  scholars  of  repute  and  standing  in  contrast  to  a 
few  or  one, 


2  TRACTATE  BERAKOTII  [M.  I. 

M.      Rabban  Gamaliel  ^  says :  until  the  first  sign  of 
gray  of  dawn  ascends.^ 

2.  An  incident  [is  told  of  him],  that  his  sons 
came  from  a  banquet.^  They  said  to  him  ;  We 
have  not  recited  the  Shma'.  He  said  to  them, 
If  the  first  sign  of  gray  of  dawn  has  not  ascended 
you  are  under  obligation  to  recite. 

3.  And  this  does  not  apply  [to  the  Shma']  alone, 
but  to  everything  which  the  Majority  limit  to  mid- 
night— the  religious  duties  extend  to  the  time  that 
the  first  sign  of  gray  of  dawn  ascends.^ 

[So]  the  duty  of  burning  the  fat  pieces  and  the 
limbs  of  the  sacrifices,  and  the  eating  of  the 
paschal  lambs,^  lasts  until  the  first  sign  of  gray  of 
dawn  ascends,  and  so  the  duty  of  consuming  all 
the  things  that  are  to  be  eaten  on  one  day  lasts 
until  the  first  sign  of  gray  of  dawn  ascends.  If  so, 
why  did  the  Majority  say  [of  the  Shma'],  until 
midnight  .»*  Solely  to  keep  men  far  from  trans- 
gression. 

1  Rabban  Gamaliel.  R.  Gamaliel  II.,  grandson  of  Gamaliel  I. 
lie  held  the  chief  authority  from  about  90-110  a.d.  The  Halaka, 
i.e.  the  Rule,  here  follows  his  opinion.  The  title  Rabban  is 
confined  to  certain  members  of  the  patriarchal  house,  Gamaliel  I. 
and  II.,  Simeon,  son  of  Gamaliel  II.,  and  Gamaliel  III.,  also 
Jochanan  ben  Zakkai  is  so  called  (Strack,  p.  85), 

'  the  first  sign  of  gray  of  dawn  ascends.  There  are  three 
phrases  which  refer  to  the  dawn : 

(a)  "the  pillar  of  the  dawn  ascended"  ('alah  'annntid  ha 
shachar),  here  paraphrased  as  the  first  sign  of  gray  in 
the  sky. 
(fc)  "the  shining  out  of  the  Sun"  (hanetz  chammah,  M. 

1.4  (2). 
(c)  the  sun  itself  is  seen  (T.  I.  2  end). 
'  From  a  banquet,     i.e.  after  midnight. 
*  The  reason  is  given  in  the  end  of  this  mishna. 
'  And  the  eating  oj  the  paschal  lambs,  omitted  l£  B. 


T.  1.3  TRACTATE  BERAKOTH  3 

T.  I.  I.  At  what  time  does  one  begin  to  recite  the  T. 
Shma'  in  the  evening?  At  the  hour  that  men  go 
indoors  to  eat  their  meal  on  Sabbath-eve.  Such  is 
the  opinion  of  R.  Meir.^  But  the  Majority  say  : 
At  the  hour  that  the  priests  are  fit  to  eat  of 
their  portion.  The  sign  for  this  is  the  coming 
out  of  the  stars.  And  though  there  is  no  proof 
for  this  (in  Scripture)  yet  there  is  a  technical 
reminder  of  it  in  "  and  half  of  them  held  the  spears 
from  the  rising  of  the  morning  till  the  stars  came 
out."  2 

R.  Simeon  ^  says :  Sometimes  a  man  recites  it 
twice  in  the  night,  once  before  the  first  gray  of 
dawn  has  ascended,  and  once  after  this.  Thus  he 
fulfils  his  obligation  both  for  the  day  and  for  the 
night. 

Rabbi  *  says :  There  are  four  watches  ^  in  the 
night.  An  *  Ona/i  is  the  twenty-fourth  part  of  an 
hour,  and  an  '  JE^/i  the  twenty-fourth  part  of  an 
•Onah,  and  J^ega'  the  twenty-fourth  part  of  an 
'  Eth. 

R.  Nathan  ^  says  :  There  are  three  watches  in  the 
night,  for  it  is  said  :  "  /«  t/ie  beginning  of  the  middle 
watch" '^  and  every  "middle"  has  one  after  it  and 
one  before. 

1  R.  Meir.     See  p.  25.  2  Neh.  421  (is). 

'  R.  Simeon  ben  Eleazar,  c.  160-200. 

*  Rabbi.  R.  Judah  the  Prince,  the  Son  of  R.  Simeon  ben 
Gamaliel  II.,  born  on  the  day  of  R.  Aqiba's  death — for  "the  sun 
rises,  the  snn  sets" — i.e.  135  a.d,  at  Usha  in  Galilee.  He  lived 
and  taught  there  and  in  the  neighbourhood.  He  is  the  accepted 
compiler  of  our  present  Mishna  (see  Introduction,  p.  ix).  The 
date  of  his  death  is  not  known,  some  critics  placing  it  as  early 
as  193  A.D.,  others  nearly  as  late  as  220  A.D. 

^  four  watches.  He  accepted  the  Roman  system,  and  apparently 
the  division  of  the  day  into  tvv^enty-four  hours. 

*•  R.  NaiJian.  Contemporary  with  R.  Judah.  He  came  from 
Babylon  to  Palestine,  and  is  the  reputed  author  of  the  Ahoth  de 
R.  Nathan,  which  Strack  calls  a  "  Tosephta  to  the  Pirqe  Aboth" 
(p.  69). 

7  Judg.  7". 


4  TRACTATE  BERAKOTII  [M.  I. 

The  Tinie  of  Reciting  the  Shma'  in  the  Morning. 

M.      I.  4  (2).  At  what  time  does  one  begin  to  recite 

the  Shma'  in  the  mornings?     As  soon  as  one  can 

distinguish  between  bkie  and  white.^     R.  Eliezer 

says :  Between  blue  and  leek-green,"  and  one  may 

finish  it  until  the  sun  first  shines  out. 

R.  Joshua  ^  says :  Until  [the  end  of]  the  third 

hour,*  for  such  is  the  practice  of  kings'  sons,^  to 

arise  at  the  third  hour.     He  who  recites  from  ^that 

time  and  later  has  no  loss  ;^  he  is  like  a  man  who 

reads  in  the  Law.'' 

T.  I.  2.  At  what  time  does  one  begin  to  recite 
the  Shma'  in  the  mornings?  Others ^  say:  When 
it  is  light  enough  to  recognize  one's  companion^  at 
the  distance  of  four  cubits.  Its  legal  recitation  is 
at  the  moment  that  the  sun  first  shines  out,  so  that 
a  man  may  join  the  Ge'ullah''-^  to  the  Tephillah,'^^ 
and  thus  be  praying  the  Tephillah  in  the  daytime. 

^  blue  and  white.  Between  llie  colours  of  the  threads  in  the 
Tsitsith,  the  "Fringe"  of  the  Prayer-scarf  (Tallith). 

*  blue  and  leek-green,  i.e.  rather  later,  because  the  two  colours 
require  a  better  light  to  distinguish  them. 

'  R.  Joshua.     R.  J.  ben  Chananiah,  c.  90-130  A.D. 

*  the  third  hour.     c.  9  a.m.     See  note,  p.  28. 

'  kings'  sons.     i.  e.  persons  who  are  not  obliged  to  rise  early. 

*  has  no  loss.  For  he  may  still  recite  the  Benedictions  that 
precede  and  follow  the  Shma'  (Bartenora). 

■^  in  the  Law.     And  he  receives  tiie  same  reward  (Bartenora). 

*  Others,     i.  e.  than  those  mentioned  in  I\I.  I.  4. 

*  to  recognize  one's  companion.  Compare  The  Pilgrimage  of 
Etheria,  written  in  the  end  of  the  fourth  century.  "  The  arrival 
in  Jerusalem  thus  takes  place  at  the  hour  when  one  man  begins  to 
be  able  to  recognize  another,  that  is,  close  upon  but  a  little  before 
daylight."     (English  translation,  1919,  p.  53;  see  also  p.  72.) 

"  the  Ge'uUah.  The  one  long  Benediction  that  follows  the 
Shma'  in  the  morning  (Staerk,  pp.  6  sq. ;  SA,  pp.  42-44,)  and  the 
first  of  the  two  that  follow  it  in  the  evening  (Staeik,  pp.  8  sq.  ;  SA, 
pp.  98  sq.).  It  is  called  Ge'ullah  (redemption)  because  the  latter 
part  recalls  the  redemption  from  Egypt. 

^1  the  Tephillah.    i.  e.  the  Prayer  par  excellence.  It  consists  of 


T.  I.]  TRACTATE  BERAKOTH  5 

R.  Judah  1  said :  Once  I  was  walking  behind  R.  T. 
Aqiba  ^  and  behind  R.  Eleazar  ben  Azariah,^  and 
the  time  of  reciting  the  Shma'  arrived.  I  supposed 
that  they  would  neglect  reciting  it  because  they 
were  occupied  with  the  requirements  of  the  con- 
gregation, I  recited  and  said  my  mishna  portion, 
and,  after  this,  they  began,  and  the  sun  was  already 
visible  over  the  tops  of  the  mountains. 

Posture  in  Reciting  the  Shma'. 

I.  5  (3).  The  School  of  Shammai'*  say:  In  the  M. 
evening  all  should  turn  on  their  side,^  and  so  recite, 
and  in  the  morning  stand,  for  it  is  said  :  ^^  and  when 
thou  liest  down,  and  when  thou  risest  up."^  But 
the  School  of  Hillel  say  :  Every  one  recites  accord- 
ing to  his  own  way,  for  it  is  said  :  "  and  zvhen  thou 

nineteen  separate  prayers,  or  Benedictions,  the  original  number 
being  Eighteen,  whence  the  name  Shemoneh  Esreh.  It  is  often 
(though  not  in  the  Mishna  or  Tosephta  of  Berakoth)  called  the 
Atnidah,  because  it  was  said  standing.  It  is  essentially  pre-Christian, 
and  perhaps  pre-Maccabean.  Both  the  Palestinian  (the  earlier)  and 
the  Babylonian  (the  later  and  normal)  forms  are  given  in  Dalman's 
Worte,  Appendix,  Staerk,  pp.  9  sqq.,  see  further  SA,  pp.  Iv.  sqq. 

^  R.  Judah  ben  Il'ai,  in  the  third  generation  of  mishna  teachers, 
130-160  A.D.,  and  so  always  with  "  R.  Judah  "  alone. 

*  R.  Aqiba.  Put  to  death  by  the  Romans  c.  132  a.d.  for  help- 
ing Barcochba.  He  insisted  on  the  inspiration  of  every  letter  of 
Scripture,  and  Aquila's  over-literal  translation  was  made  under  his 
influence.  He  formed  a  kind  of  mishna,  which  was  used  by  R. 
Judah  (see  S track,  p.  19), 

*  R.  Eleazar  ben  Azariah.  A  wealthy  priest  and  an  elder 
contemporary  of  R.  Aqiba.     Said  to  be  a  descendant  of  Ezra. 

*  Shamniai.  He  and  Hillel  flourished  in  the  last  quarter  of  the 
first  century  B.C.  The  followers  of  Shammai  and  of  Hillel  formed 
the  two  principal  divisions  of  the  Pharisees,  the  Shammaites  being 
much  the  stricter,  and  being  the  leading  party  until  70  A.D.  Some 
of  our  Lord's  words  about  the  Pharisees  have  special  reference  to 
them. 

*  To-day,  as  of  old,  the  Shma'  is  usually  recited  in  a  sitting 
posture  (SA,  p.  Ivi). 

«  Deut,  6'. 


6  TRACTATE  BERAKOTH  [M.  I. 

M.  goest  in  the  zuaj'."  ^  If  so,  why  is  there  said  :  "  and 
when  thou  licst  down  and  when  thou  risest  up  ? " 
This  refers  to  the  time  when  men  are  in  the  habit 
(lit.  way)  of  lying  down,  and  the  time  when  they 
are  in  the  habit  of  standing. 

6.  (3  cotit.).  R.  Tarphon  ^  said :  I  was  on  a 
journey  and  I  turned  on  my  side  to  recite  in 
accordance  with  the  School  of  Shammai,  and  I 
put  myself  in  danger  because  of  robbers.  They 
said  to  him :  Thou  didst  deserve  to  be  guilty  of 
thy  own  life  because  thou  didst  trangress  the  words 
of  the  School  of  Hiilel. 

T.  I.  4.  An  incident  is  told  of  R.  Ishmael  '  and 
R.  Eleazar  ben  Azariah,  that  they  were  resting  in  a 
certain  place,  and  R.  Ishmael  had  turned  on  his 
side  and  R.  Eleazar  ben  Azariah  was  upright. 
When  the  time  of  reciting  the  Shma'  arrived,  R. 
Ishmael  was  upright  and  R.  Eleazar  ben  Azariah 
was  turned  on  his  side.  R.  Ishmael  said  to  him : 
What  is  this,  Eleazar  ?  He  said  to  him  :  Brother 
Ishmael,  people  asked  a  man,  Why  so  fine  a  beard  ? 
He  said  to  them,  With  a  view  to  the  barbers.*     So 

1  Deut.  e\ 

^  R.  Tarphon.  He  had  attended  the  Temple  service  in  his 
youth,  but  flourished  in  the  first  quarter  of  the  second  century  A.D. 
lie  is  sometimes  identified  wilh  the  Trypho  of  Justin's  Dialogue, 
but,  apart  from  the  question  of  date  (for  Trypho  does  not  give  the 
impression  of  being  at  all  an  old  man),  rather  absurdly,  for  the 
latter  shows  very  little  acquaintance  wilh  Jewish  casuistry. 

'  H.  Ishmael  ben  ElisJia  was  a  contemporary  of  R.  Aqiba,  and 
a  pupil  of  R.  Nechuniah  ben  ha-Qanah  (see  p.  30).  He  lived  on  the 
border  of  Edom,  and  his  hermeneutical  principles  differed  from 
those  of  R.  Aqiba,  for  he  taught  that  the  words  of  Scripture  should 
be  interpreted  by  the  general  usage  of  human  speech.  His  influence 
may  be  seen  especially  in  the  Mekilta  (the  midrash  on  Exodus), 
and  in  the  Siphre  (on  Is^umbers  and  Deuteronomy). 

*  barbeis.  The  narrative  is  given  also  in  the  Siphre  on  Deut. 
ip  (ed.  Friedmann,  p.  74*),  and  the  Yalqut  on  the  same  passage 


T.  I.]  TRACTATE  BERAKOTH  ^ 

I  who  was  upright  turned  on  my  side,  and  thou  who  T. 
wast  on  thy  side  raised  thyself  upright.  He  [i.e.  R. 
Ishmael]  said  to  him  :  Thou  didst  turn  on  thy  side 
to  fulfil  [the  Law]  according  to  the  opinion  of  the 
School  of  Shammai,  and  I  stood  upright  to  fulfil 
[it]  according  to  the  opinion  of  the  School  of  Hillel.^ 
According  to  another  account,  that  the  disciples 
should  not  see  [what  we  do],  and' make  a  fixed  rule 
according  to  thy  opinion. 

The  Benedictions  connected  with  the  Shma'. 

I.  7  (4).  At  dawn  one  says  two  Benedictions  ^  M. 
before  the  Shma',  and  one  after  it ;  ^  [[In  the 
evening  one  says  two  Benedictions  before  it  and 
one  after  it]].*  In  the  evening  two  before  it  ^  and 
two  after  it,^  one  in  the  long  and  one  in  the  short 
form.' 

In  a  place  where  they  bid  one  use  the  long  form 
it  is  not  permissible  to  use  the  short,  and  where  to 

(§  842).  The  meaning  of  Eleazar's  words  seems  to  be,  Your  praise 
of  my  beard  means  that  it  is  fit  for  the  barbers,  and  must  be  cut 
short.  I,  by  lying  down,  showed  my  agreement  with  you,  but  you 
then  stood  upright  to  show  you  did  not  accept  my  approval.  It  is 
a  case  in  which  praise  produces  the  opposite. 

1  See  M.  3. 

2  The  first  is  Yofser  'Or,  with  additions  (Staerk,  pp.  4  s^.,  SA, 
37-39),  the  second,  ' Ahabah  rabbah  (Staerk,  p.  6;  SA,  pp.  39  sq. 

^  This  begins  with  'Emeth  wyatzib,  and  includes  the  Ge'ullah, 
vide  supra  p.  4. 

*  The  clause  in  [[  ]],  found  in  C,  is  clearly  an  error. 

^  Ma'arib  'arabim  and  'Ahabath  'oldm  (Staerk,  p.  8  ;  SA,  p.  96). 

^  The  first  begins  with  'Emeth  we-emunah,  and  includes  the 
Ge'^fZ/aA  (Staerk,  p.  8;  SA,  pp.  98.5(7.);  the  second  begins  with 
Hashkibenu,  and  is  a  prayer  for  protection  during  the  night  (Staerk, 
p.  9  ;  SA,  pp.  99.  sq). 

'  one  in  the  long  and  one  in  the  short  form.  The  meaning  is 
not  clear,  for  to-day  the  two  prayers  are  of  much  the  same  length. 
Perhaps  formerly  the  first  in  each  case  was  the  longer.  Or  perhaps 
permission  was  given  to  use  an  abstract  (see  p.  30  note)  in  one,  or 
in  the  other,  of  the  two  prayers. 


8  TRACTATE   BERAKOTH  [M.  I. 

M.  u-'^e  the  sliort,  it  is  nut  permissible  to  use  the  long. 
Where  [they  have  bidden  men]  "  seal  "  ^  it  is  not 
permissible  not  to  seal,  and  where  not  to  seal,  it  is 
not  permissible  to  seal. 

T.  I.  5.  Why  2  do  they  say  ^  "one  in  the  short 
form  ? ''  In  a  place  where  they  bid  one  use  the 
long  form  it  is  not  permissible  to  use  the  short, 
and  where  to  use  the  short  it  is  not  permissible  to 
use  the  long.  Where  [they  bid  one]  "  seal,"  it  is 
not  permissible  not  to  seal,  and  where  [they  bid] 
not  seal  it  is  not  permissible  to  seal.'*  In  a  place 
where  they  bid  one  open  it  with  "  Blessed  "  it  is  not 
permissible  not  to  open  it  with  "  Blessed,"  and  where 
not  to  open  it  with  "  Blessed,"  it  is  not  permissible 
to  open  it  with  "  Blessed."  [In  a  place  where  it  is 
customary]  to  bend, ^  it  is  not  permissible  not  to 
bend,  and  where  not  to  bend,  it  is  not  permissible 
to  bend. 

6.  The  following  are  the  Benedictions  which 
are  said  in  the  short  form.  When  one  utters  a 
Benediction  over  fruits,  and  over  religious  duties ; 
(also)  the  Benediction  at  the  invitation,^  and  the 
second  Benediction  at  the  recitation  of  the  Shma'. 

The  following  are  the  Benedictions  which  are 
said  in  the  long  form — the  Benediction  at  the  Fasts, 
and  the  Benedictions  on  New  Year's  Day,  and  the 
Benedictions  on  the  Day  of  Atonement :  By  a  man's 
benedictions  it  is  discovered  whether  he  be  ignorant 
or  whether  he  be  a  scholar. 

7.  The  following  are  the  Benedictions  which  one 

*  seal.    i.e.  with  a  summary  of  the  Benediction  it  follows,  begin- 
ning with  "  Blessed." 

'^  why.     The  answer  does  not  seem  to  be  given. 
'  do  they  say.     i.e.  the  authorities  in  the  mishna. 

*  not  permissible  to  seal.    So  far  the  section  is  a  quotation  from 
our  mishna,  but  the  next  sentence  is  not  there. 

*  to  bend.     Compare  what  is  said  of  Aqiba  in  T.  III.  5  (p.  88). 
'  the  invitation.     See  M.  vii.  i.  {infra,  p.  59). 


T.  I.j  TRACTATE  BERAKOTH  9 

does  not  "seal"  with  "Blessed" — when  one  utters  T. 
a  Benediction  over  fruits,  and  over  religious  duties, 
(also)  in  the  Benediction  at  the  invitation,  and  the 
second  Benediction  in  the  Benediction  after  a  meal. 
R.  Jose  the  Galilean  ^  used  to  seal  at  the  Second 
Benediction  in  the  Benediction  after  a  meal,  and  use 
the  long  form, 

8.  The  following  are  the  Benedictions  with 
which  one  opens  with  "  Blessed," — the  whole  of 
the  Benedictions  one  opens  with  "  Blessed,"  except 
the  Benediction  which  is  joined  to  the  recitation 
of  the  Shma',2  and  the  Benediction  which  is  joined 
to  another  Benediction.  Fw  one  does  not  open  in 
these  with  "  Blessed." 

9.  The  following  are  the  Benedictions  in  which 
one  bends  forward,  the  first  Benediction,^  at  its 
beginning  and  its  end ;  and  in  the  Modim,^  at  its 
beginning  and  at  its  end.  And  as  for  him  who 
bends  forward  in  every  single  Benediction,  he  is  to 
be  instructed  that  he  should  not  bend  forward.  We 
do  not  respond  together  with  him  who  pronounces 
the  Benediction.^  [But]  R.  Judah  used  to  respond 
together  with  him  who  pronounced  the  Benediction  : 
"Holy,  holy,  holy,  is  the  Lord  of  hosts,  the  whole 
earth  is  full  of  His  glory,"  and  "  Blessed  be  the  glory 
of  the  LoKD  out  of  His  place."  ^  All  these  (words) 
R.  Judah  used  to  say  together  with  him  who 
pronounced  the  Benediction. 

1  R.  Jose  the  Galilean.  In  the  younger  group  of  the  second 
generation  of  mishna-teachers  {c.  1 10-130),  to  be  carefully  dis- 
tinguished from  R.  Jose  (ben  Chalaphta).  He  was  the  father  of  R. 
Eleazar  bar  Jose  (p.  29). 

^  except  the  Benediction  which  is  joined  to  the  recitation  of 
the  Shnia'.  i.e.  'Emeth  wyatzih  in  the  morning  (SA,  p.  42),  and 
'Emeth  we-emunah  in  the  evening  (SA,  p.  98). 

*  the  first  Benediction,  i.e.  of  the  Tephillah,  the  Eighteen 
Benedictions  (Staerk,  pp.  9  sq.  SA,  p.  44). 

*  the  Modim.     The  17th  or  i8th  of  the  Eighteen  (SA,  p.  51). 

^  we  do  not  respond  together,  etc.     See  T.  III.  26,  V.  21  {infra, 

P-  73). 

*  Isa.  6  ^ ;  Ezek,  3",  both  in  the  third  Benediction. 


10  TRACTATE   BERAKOTH  [M.  I. 

The  Going  forth  from  Egypt. 

M.  I.  S  (5).  Wc  make  mention  at  night  of  the 
going  forth  from  Egypt.^  R.  Lazar  ^  ben  Azariah 
said  :  Lo,  I  was  about  seventy  years  old,  and  I  had 
not  the  merit  of  [understanding  why]  the  Going 
forth  from  Egypt  should  be  said  at  night  until 
Ben  Zoma^  expounded  it,  to  the  effect  that  it  is: 
"  That  thou  maycst  remember  the  day  of  thy  going 
forth  from  the  land  of  Egypt  all  the  days  of  thy 
//>"•*—"  the  days  o?  thy  life"  are  the  days,  "all'^ 
the  days  of  thy  life "  arc  the  nights.  But  the 
Majority  say :  "  The  days  of  thy  life "  (are  thy 
days)  in  this  world,  "  all  the  days  of  thy  life  "  are 
to  include  the  days  of  Messiah.** 

T.  I.  10.  We  make  mention  of  the  Going  forth 
from  Egypt  at  nights.  R.  Eleazar  ben  Azariah 
said :  Lo,  I  was  about  seventy  years  old,  and  had 
not  the  merit  of  hearing  that  the  Going  forth  from 
Egypt  should  be  said  at  nights  until  Ben  Zoma 
expounded  it  to  the  effect  that  it  is  said  :  "  thai 
thou  mayest  remember  the  day  of  thy  going  forth 
from  the  land  of  Egypt  all  the  days  of  thy  life " ; ' 

'  the  going  forth  from  Egypt,  mentioned  briefly  in  the  third 
Biblical  part  of  the  Shma'  (Num.  15")  and  enlarged  upon  in  the 
Ge'ullah  {supra,  p.  4). 

2  R.  Lazar.     So  C.    An  abbreviation  of  Eleazar.     Cf.  Lazarus. 

^  Ben  Zoma.  Simeon  ben  Zoma  flourished  in  the  first  third  of 
the  second  century.  A  saying  attributed  to  him  is,  "If  thou  puttest 
thyself  to  sliame  in  this  world,  thou  shalt  not  be  put  to  shame  by 
the  Holy  One,  blessed  be  He,  in  the  world  to  come."  (Bacher, 
Die  Agada  der  Tannaiten,  i.  p.  432.) 

*  Deut.  i6». 

'  For  "all"  cannot  be  superfluous.  It  must  add  something  to 
the  thought  of  "  the  days  of  thy  life."  Ben  Zoma  agreed  with 
R.  Aqiba  as  to  the  value  of  each  letter  (see  p.  5). 

*  See  T.  on  all  this  mishna. 
'  Deut.  l6». 


T.I.3  TRACTATE  BERAKOTH  ii 

"  The  days  of  thy  life  "  are  the  days,  "  all  the  days  T. 
of  thy  life"  are  the  nights.  Such  are  the  words  of 
Ben  Zoma.  But  the  Majority  say:  "the  days  of 
thy  life"  mean  this  world,  "all  the  days  of  thy 
life"  are  to  include  the  days  of  Messiah. ^  Ben 
Zoma  said  to  the  Majority :  What !  Are  we  to 
make  mention  of  the  Going  forth  from  Egypt  in 
the  days  of  Messiah  ?  Lo,  it  says :  "  Therefore, 
behold  the  days  come,  saith  the  Lord,  that  they  shall 
no  more  say,  As  the  Lord  liveth,  which  brought  up  the 
children  of  Israel  out  of  the  land  of  Egypt ;  but.  As 
the  Lord  liveth,  which  brought  up  arid  which  led  the 
seed  of  the  house  of  Israel  out  of  the  north  country,"  ^ 
etc.  They  said  to  him  :  [The  meaning  is]  not  that 
the  Going  forth  from  Egypt  should  be  rooted  out 
of  their  remembrance,  but  that  you  should  make 
[the  going  forth  from]  Egypt  an  addition  to  [the 
deliverance  from]  the  kingdoms  ;  the  kingdoms  are 
the  principal  thing,  and  Egypt  is  extra.^  Similarly 
in,  "  Thy  name  shall  not  be  called  any  more  Jacob, 
but  Israel  shall  be  thy  name.''^  [The  meaning  is] 
not  that  the  name  of  Jacob  should  be  rooted  out 
from  him,  but  that  [you  should]  make  Jacob  an 
addition  to  Israel — Israel  is  the  principal  thing,  and 
Jacob  is  extra. 

II.  Similarly  [we  read]:  "Remember  ye  not  the 
former  things,  neither  consider  the  things  of  old."  ^ 
"  Remember  ye  not  the  former  things  " — these  are 
the  yoke  of  the  [heathen]  kingdoms.  "  Neither 
consider  the  things  of  old  " — these  are  the  yoke  of 
Egypt.  "Behold,  I  will  do  a  new  thing;  now  shall 
it  spring  forth;  shall  ye  not  know  it?"  ^ — this  is  the 

^  So  far  the  Mishna.  The  Tosephta  now  adds  Ben  Zoma's 
objection  to  such  a  reference  to  the  days  of  Messiah,  and  the  reply 
of  the  Majority,  appending  in  §§11-15  several  ilhistrations  of  their 
argument. 

^  Jer.  23''  ^. 

*  The  metaphor  is  that  of  a  meal  (see  p.  47).  Observe  the 
common  sense  of  the  Majority. 

*  Gen.  35".  6  isa.  43i«. 

*  Ibid.  V.  19. 


12  TRACTATE   BEKAKOTH  jM.  I. 

T.  war  with  Gog.^     We  may  speak   in    parables  and 

ask,  To  what  may  this  be  compared?'-  To  one 
whom  a  wolf  attacked,  and  he  was  deUvercd  out  of 
its  power,  and  he  used  to  tell  the  tale  of  the 
incident  of  the  wolf.  But  afterwards  a  lion  attacked 
him  ;  and  he  was  delivered  from  it.  He  forgot  the 
incident  of  the  wolf,  and  used  to  narrate  the  in- 
cident of  the  lion.  Afterwards  a  serpent  attacked 
him,  and  he  was  delivered  out  of  its  power.  He 
forgot  the  incidents  of  the  two  former,  and  used  to 
narrate  the  incident  of  the  serpent.  Even  so  with 
Israel — the  later  calamities  cause  the  former  to  be 
forgotten. 

12.  Like  unto  it  is:  "  As  jor  Sarai  thy  wije,  thou 
shalt  not  call  her  name  Sarai,  but  Sarah  shall  her 
fiafnebe."^  At  first,  lo,  she  was  princess  over  her 
people,  now,  lo,  she  is  princess  over  the  peoples 
of  the  world,  for  it  is  said  :  "for  Sarah  shall  her 
name  be."^ 

13.  Like  unto  it  is  :  ''Neither  shall  thy  name  any 
more  be  called  Abram,  but  thy  name  shall  be  Abra- 
hajn."^  At  first,  lo,  thou  wast  father  over  Aram, 
but  now,  lo,  thou  shalt  be  father  for  all  who  come 
into  the  world.^  For  it  is  said :  "  for  the  father  of 
a  multitude  of  nations  have  I  set  thee."  ' 

14.  Although  He  afterwards  called  Abraham, 
Abram,^  this   was   not   in   blame    but   in   praise ; 

^  the  war  with  Gog.  See  Ezek.  xxxviii.,  xxxix.  A  summary 
expression  for  the  last  great  attack  of  the  Gentile  nations  upon 
Jerusalem  before  the  coming  of  the  Messiah.     Cf.  Rev.  20*. 

2  Lit.  :  "  They  pdrable  a  parable  :  to  what  is  the  matter  like?" 
Cf.  Mark  4™  (parallel,  Luke  IS^*) ;  also  Luke  7''. 

3  Gen.  171'. 

*  The  final  letter  of  Sarai  may  be  explained  as  meaning  "my," 
i.  e.  she  ruled  over  Abraham  and  his  people.  But  Sarah,  her 
proper  name,  suggests  no  such  limitation.  See  the  Gemara, 
T   B.  I3fl. 

'"  Gen.  17*. 

^  for  all  who  come  into  the  world.     Cf.  John.  i^. 

'  Gen.  17*.  At  first  Ab-Ram=  Father  of  Aram  ;  afterwards  the 
insertion  of  "  h  "  suggests  Ab(r)-ham  (on),  "  Father  of  a  multitude." 

«  Neh.  9'. 


T.  I.]  TRACTATE  BERAKOTH  13 

(and)  Joshua,  Hoshea/  it  was  not  in  blame  but  in  T. 
praise.  He  was  Abram  while  God  had  not  held 
converse  with  him,  and  he  was  Abram  after  He 
had  held  converse  with  him.  He  was  Hoshea  while 
he  had  not  entered  on  [his]  greatness,  and  he  was 
Hoshea  after  he  had  entered  on  [his]  greatness. 
Moses,  Moses,  Abraham,  Abraham,  Jacob,  Jacob, 
Samuel,  Samuel,  are  expressions  of  affection  and 
encouragement.  They  both  hold  good  while  He 
had  not  held  converse  with  them,  and  both  after 
He  had  held  converse  with  them.  Thus  both  hold 
good  while  they  had  not  entered  on  [their]  great- 
ness, and  both  after  they  had  entered  on  [their] 
greatness. 

15.  Like  unto  it  is:  "In  Salem  also  is  his  taber- 
nacle, and  his  dwelling-place  in  Zion."^  Yet,  with 
what  object  does  Scripture  restore  to  it  (Jerusalem) 
its  former  name  ?  ^  Lo,  He  says :  "  For  this  city 
hath  been  to  me  a  provocation  of  mine  anger  and  of 
my  fury." '^  Perchance  even  now  it  [is  mentioned] 
in  anger  and  fury  ?  We  are  expressly  told  :  "  The 
mountain  which  God  hath  desired  for  his  abode."  ^ 
Lo,  it  [is  mentioned]  with  desire  and  longing.  He 
would  teach  us  that  her  desolation  hath  made  an 
atonement  for  her.®  Whence  do  we  learn  that  the 
Shekinah  does  not  return  to  the  midst  of  her 
[Jerusalem]  until  she  is  made  a  "  mountain  "  ?  We 
are  expressly  told  :  ''In  Salem  also  is  his  tabernacle, 
and  his  dwelling-place  in  Zion,"  [and]  we  find  that 
when  it  was  [called]  Salem  it  was  called  a  "  moun- 
tain." That  means  to  say  that  the  Shekinah  does 
not  return  to  the  midst  of  her  until  she  is  made 
a   "mountain."     For   it   is   said:    "And  Abraham 


1  Deut.  32".  "  Ps.  76". 

'  its  former  name.  i.  e.  Salem.  This  is  another  example  of 
the  use  of  a  former  name,  and  even  this  was  not  employed  in  anger. 

4  Jer.  32".  6  Ps,  68i«. 

*  an  atonement  for  her.  The  thought  that  afflictions  atone  may 
be  present  even  in  Isa.  40^,  and,  in  any  case,  is  exceedingly  common 
in  later  Jewish  books.     So  especially  of  death,  see  infra,  p.  84. 


1 4  TRACTATE  BERAKOTH  [M.  II. 

T.  calli-d  the  name  of  that  place  The  Lord  will  see :  as  it 

is  said  to  this  day,  In  a  mountain  will  the  Lo/<n  be 
seen."'^  And  it  says  :  '' Remember,  0  Lor i\  aii,ainst 
the  children  of  Edom  the  day  of  Jcrusalctn."  When? 
When  they  root  up  her  foundations  from  her — "  joho 
said,  Rase  it,  rase  it,  even  to  the  foundation  thereof."  ^ 
II.  I.  He  who  recites  the  Shma' ^  must  make 
mention  of  "the  Going  Forth  from  Egypt"  in 
"True  and  sure."'*  Rabbi  says:  he  must  make 
mention  in  it  of  "  Kingdom."  ^  Others  say  :  he  must 
make  mention  in  it  of  "  the  smiting  of  the  First- 
born "  and  "  the  parting  asunder  of  the  Red  Sea."* 


On  Reciting  the  Shma'  with  Intention,  and 
on  Saluting  between  the  Sections. 

M.  II.  I.  If  one  is  reading'  [the  Shma']  in  the 
Law  and  the  time  has  come  for  reciting  it,  then 
if  he  reads  with  intention  he  has  fulfilled  the 
obligation  [of  reciting  the  Shma'],  but  if  not  [with 
intention]  he  has  not.  And  at  the  sections  ^  he 
may  give  a  salutation  out  of  respect  [to  his  friend], 
and  he  may  reply  to  a  salutation  given.     And  in 

^  Gen.  22".  But  the  Tosephta  plays  on  the  consonants,  dis- 
rejzarding  the  traditional  interpretation. 

*  Ps.  137'-  The  Edomites  made  Jerusalem  once  more  a  mere 
mountain,  and  thus  unwittingly  secured  its  further  blessing. 

^  The  author  is  speaking  of  the  recitation  in  the  morning,  cf.  p.  4. 

*  The  section  recalling  the  Exodus  (Num.  15'"-^')  is  followed 
by  the  prayer  "True  and  sure"  {'Emeth  wyatzib).     SA,  p.  42. 

'  The  thought  of  God's  Kingdom  is  found  in  the  present  form  of 
the  prayer  ^ Emeth  wyatzib,  and  also  in  the  portion  beginning  "  For 
the  first  and  for  the  last  ages." 

*  Both  these  occur  in  the  portion  beginning  "Thou  hast  been 
the  help  of  our  fathers"  (SA,  p.  43). 

'  reading.     It  was  the  practice  to  read  the  Torah  aloud. 

*  at  the  sections.  Between  the  various  sections  of  the  Shma'  in 
the  wider  sense.     See  the  next  mishna. 


T.  IL]  TRACTATE  BERAKOTH  15 

the  middle  [of  a  section]  he  may  give  it,  out  of  M. 
fear  [of  a  superior],  and  he  may  reply.  This  is 
the  opinion  of  R.  Meir.  R.  Judah  says :  In  the 
middle  he  may  give  it  out  of  fear,  and  may  reply 
out  of  respect ;  and  at  the  sections  he  may  give 
it  out  of  respect,  and  may  give  the  usual  response 
of  "  Peace  "  to  any  one.^ 

T.  II.  2.  He  who  recites  the  Shma'  must  direct 
his  attention  to  it.  R.  Achai  ^  says  in  the  name  of 
R.  Judah,  If  he  directs  his  attention  to  it  in  the 
first  section,  although  he  has  not  directed  his 
attention  to  it  in  the  later  section,  he  has  fulfilled 
his  duty. 


The  Sections  of  the  Shma*  and  their  Order.  M. 

II.  2.  This  is  what  is  meant  by  "between  the 
sections,"  viz. :  between  the  first  Benediction  and 
the  second  ;  between  the  second  and  the  Shma' ;  ^ 
between  the  Shma'  and,  "And  it  shall  come  to 
pass  if  ye  hearken  "  ;  ■*  between  "  And  it  shall  come 
to  pass  if  ye  hearken  "  and  "  And  the  Lord  said  " ;  ^ 
between  "  And  the  LORD  said "  and  "  True  and 
sure."  ®  R.  Judah  says :  One  may  not  pause 
between  "And  the  LORD  said"  and  "True  and 
sure." ' 

1  Cf.  Matt.  10"  ^'i'. 

*  R.  Achai.     Of  the  fourth  generation  of  Tannaim,  c.  200  A.D. 
'  the  Shma'.      In  the  wider  sense. 

*  Deut.  11I3-21.  5  Nu^_  1537 -« 

*  SA,  p.  42. 

'  For  in  Jer.  10^"  we  read  "The  Lord  is  the  true  God."  We 
must  therefore  not  make  any  separation  between  "God"  and 
"  true  "  (T.  J.  II.  2,  p.  46  bottom  ;  T.  B.  14a  bottom). 


i6  TRACTATE  BERAKOTH  [M.  II. 

M.  II.  3  (2  cont.).  R.  Joshua  ben  Oorcha  ^  said: 
Why  does  the  Shma'  precede  "  And  it  shall  come 
to  pass  if  ye  hearken "  ?  So  that  a  man  may 
accept  the  yoke  of  the  kingdom  of  Heaven*  first, 
and  afterwards  accept  the  yoke  of  command- 
ments. [Similarly]  "And  it  shall  come  to  pass, 
if  ye  hearken"  precedes  "And  the  LORD  said," 
because  "  And  it  shall  come  to  pass,  if  ye  hearken," 
applies  both  by  day  and  by  night,  but  "  And  the 
Lord  said  "  applies  by  day  only.^ 

On  Reciting  the  Shma'  inaudibly  or 
irregularly. 

4.  (3).  He  who  recites  the  Shma'  not  loud  enough 
for  himself  to  hear  has  fulfilled  his  obligation. 
R.  Jose*  says  he  has  not.  If  he  has  recited  with- 
out expressing  the  letters  exactly,  R.  Jose  says  he 
has  fulfilled  his  obligation.  R.  Judah  says  he  has 
not.  He  who  recites  in  an  irregular  order '^  has 
not  fulfilled  his  obligation.  If  he  has  recited  and 
made  a  mistake  he  must  return  to  the  place  where 
he  made  the  mistake. 


1  R.  Joshua  ben  Qorcha.  A  mishna  teacher  of  the  third 
generation,  c.  130-160  A.  i). 

*  the  kingdom  of  heaven.  The  Sovereignty  of  God  as  made 
known  to  His  people.  This  is  also  the  primary  meaning  of  "the 
kingdom  of  Heaven  "  in  the  Gospel  according  to  St.  Maltliew. 

'  The  reference  is  to  the  "fringes"  (tsitsith),  which  nre  not 
worn  at  night.  Num.  15'*  says  "that  ye  may  look  upon  it."  See 
Abrahams  on  SA,  p.  97.      Vide  infra,  p.  80. 

*  R.  Jose.  This  name  without  any  addition  refers  to  R.  Jose 
ben  Chalaphta,  a  leather-worker  in  Sepphoris,  and  a  mishna  teacher 
of  the  third  generation,  c.  130-160  a.d. 

*  in  an  irregular  order.    See  p.  56. 


T.  II.]  TRACTATE  BERAKOTH  17 

T.  II.  3.  He  who  recites  the  Shma'  in  an  irregular  T. 
order  has  not  fulfilled  his  duty,  and  so  also  in  the 
Hallel,^  and  so  in  the  Prayer,^  and  so  in  the  Roll.^ 

4.  He  who  recites  the  Shma'  and  makes  a  mistake, 
and  leaves  out  one  verse  in  it,  must  not  begin  and 
recite  that  verse  by  itself,*  but  he  begins  with  that 
verse  and  finishes  until  the  end,  and  so  in  the 
Hallel,  and  so  in  the  Prayer,  and  so  in  the  Roll. 
He  who  enters  into  the  synagogue  and  finds  that 
the  congregation  have  said  half  the  Shma',  and 
finishes  with  them,  should  not  begin  and  recite  from 
the  beginning  of  it  as  far  as  that  place,  but  begins 
from  the  beginning  and  finishes  to  the  end.  And 
so  in  the  Hallel,  and  so  in  the  Prayer,  and  so  in 
the  Roll. 

5.  He  who  is  reciting  the  Shma'  and  makes  a 
mistake  and  does  not  know  where  he  made  it, 
returns  to  the  beginning  of  it.  If  he  has  made  the 
mistake  in  the  middle  of  the  section  ^  he  returns  to 
the  beginning  of  the  section;  if  he  has  made  the 
mistake  between  the  first  [verse]  [where]  "  write  " 
[is  said]  and  the  second,^  he  returns  to  the  first. 

6.  They  who  are  engaged  in  writing  books  of 
Scripture,    Tephillin,'    and    Mezuzoth,^    break   off 

1  the  Hallel.     Pss.  113-118.     SA,  p.  219. 

*  the  Prayer.    The  Eighteen  Benedictions  [vide  supra,  p.  5). 

^  the  Roll.  The  Book  of  Esther.  Each  of  these  three  is 
composed  of  more  than  one  section. 

*  by  itself.     For  it  would  then  have  been  said  out  of  order. 

^  in  the  middle  of  the  section,  i.  e.  of  the  section  he  happens  to 
be  reciting. 

*  the  first  [verse]  ....  the  second,  i.  e.  ver.  9  in  Deut.  6*-*, 
and  ver.  20  in  Deut    1 1 1^—21. 

'  TephilUn.  The  phylacteries.  Small  square  leather  boxes  bound 
by  thongs  on  the  left  arm  and  the  head  during  prayers.  They  have 
been  in  use  at  least  since  the  third  century  B.  c.  Each  box  contains 
Exod.  13^"^°,  "~-^''  ;  Deut.  6*~',  11  i^-^i,  written  on  parchment  in 
Hebrew.  The  Greek  name  <pv\aKT7)piov  (Matt.  23^)  suggests  that 
they  were  regarded  as  amulets  having  a  prophylactic  value  against 
demons  (see  Oesterley  and  Box,  pp.  447-450). 

*  the  Mezuzoth.  The  name  Mezuzah  (lit.:  "doorpost")  is  given 
to  the  small  case  hung  on  the  upper  part  of  the  right-hand  doorpost 


i8  TRACTATE  BERAKOTH  |M.  II 

T.  their  task  for  the  recitation  of  the  Shma*,  but  do  not 

break  off  for  the  Prayer.  Rabbi  says  :  Just  as  they 
do  not  break  off  for  the  Prayer,  so  they  do  not 
break  off  for  the  recitation  of  the  Shma'.  R. 
Chananiah  ben  Aqabia  ^  says  :  Just  as  they  break  off 
for  the  recitation  of  the  Shma',  so  they  break  off  for 
the  Prayer.  R.  Eleazar  bar  Zadoq  said  that  when 
Rabban  Gamaliel  and  Ris  court  of  justice  -  were  at 
Jabneh  they  were  busy  with  the  needs  of  the 
congregation,  [and]  did  not  break  off  for  fear  of 
failing  in  attention  to  the  subject  before  them. 

7.  A  porter — although  the  burden  is  on  his 
shoulders — behold  such  a  man  recites  [the  Shma*]. 
But  at  the  time  that  he  is  unloading  and  loading  he 
does  not  recite  (it),  for  his  mind  is  not  settled 
between  one  and  the  other.  He  should  not  pray 
(the 'Prayer)  until  the  time  that  he  unloads.^ 


Where  Workmen  may  Recite  the  Shma'. 

II.  5  (4).  Workmen  may  recite  [the  Shma']  on 
the  top  of  a  tree,  or  on  the  top  of  a  scaffold, 
although  they  are  not  free  to  do  so  in  the  Prayer.'* 

T.  II.  8.  Labourers  recite  the  Shma'  if  they  are 
in  the  top  of  a  tree,  and  they  say  the  Prayer  if  they 
are  in  the  top  of  an  olive-tree,  and  in  the  top  of  a 


(cf.  Deut.  6*)  containing  a  parchment  on  which  is  written  Deut.  6*  * 
and  1 1  13  *i  in  twenty-two  lines. 

1  R.  Chananiah  ben  A  qabia.  In  the  third  generation  of  mishna 
teachers,  c.  130-160  A.  D.  According  to  another  reading  the  name 
of  Cliananiah's  father  was  Aqiba. 

*  Rabban  Gamaliel  and  his  court  of  justice.  At  Jabne,  c.  90- 
130  A.  D. 

'  For  the  Eighteen,  as  has  been  already  said,  require  strict 
attention. 

*  in  the  Prayer.  The  Shma'  requires  attention  only  in  its  first 
verse,  but  the  Eighteen  'Benedictions  throughout,  for  prayer  is 
a  matter  of  love  (Bartenora). 


T.  II.]  TRACTATE  BERAKOTH  19 

fig-tree.i     But  in  the  case  of  all  other  trees,  they  T. 
come  down  and  then  say  the  Prayer.     The  owner 
of  the  house  in  either  case  comes  down  and  says 
the  Prayer.^ 

9.  Labourers  recite  the  Shma',  and  say  the  Bene- 
dictions before  it  and  after  it.^  They  eat  their  food 
and  say  Benedictions  before  and  after.*  They  say 
the  Eighteen  Benedictions  three  times,^  but  we  do 
not  let  them  go  down  in  front  of  the  Ark  [to  say 
prayers  for  others].^ 


A  Bridegroom  and  the  Shma'.    Gamaliel. 

II.  6  (5  cont.).  A  bridegroom  is  exempt  from  M. 
reciting  the  Shma'  on  the  first  night,  and  until  the 
Sabbath  is  over,  if  he  has  not  consummated  the 
marriage.'  [Connected  with  this  is]  an  incident  in 
the  life  of  Rabban  Gamaliel,  who  married  and  recited 
the  Shma*  on  the  night  he  married.  They  said  to 
him  :  Didst  thou  not  teach  us  that  a  bridegroom  is 
exempt  from  reciting  the  Shma'  on  the  first 
night  ?     He  said  to  them  :  I  will  not  listen  to  you, 

1  olive-tree  ....  fig-tree.  There  is  not  much  danger  of  falling 
from  these  trees. 

^  His  time  is  not  so  valuable. 

^  the  Benedictions  before  it  and  after  it.    SA,  pp.  39-42. 

*  before  ....  after.  Literally  "  before  them "  and  "  after 
them,"  i.  e.  the  Shma'  and  the  meal  {vide  infra,  p.  23). 

^  three  times,  i.  e.  morning,  afternoon,  and  evening.  Theshelin 
Zuckermandel's  text  seems  to  be  a  printer's  error. 

^  let  them  go  down  in  front  of  the  Ark.  Cf.  M.  V.  3  :  "him 
that  passes  before  the  Ark."  Either  phrase  was  originally  used  of 
the  leader  in  the  Tephillah,  because  he  stepped  forward  in  front  of 
the  Ark  containing  the  rolls  of  the  Law.  But  the  term  remained 
on  when  he  had  taken  his  place  there  long  before  the  Tephillah. 
"  Go  down,"  because  sometimes  the  Ark  was  lower  than  the  body 
of  the  synagogue,  perhaps  in  order  to  teach  humility.  See  Elbogen, 
p.  497  ;  SA,  on  p.  42  (p.  Ivi.).    Cf.  infra,  p.  40. 

'  But  he  must  say  the  Shma'  in  the  morning. 


20  TRACTATE  BERAKOTH  [M.  11. 

M.  that  I  should  resign  the  kingdom  of  heaven,  for  a 
single  hour.^ 

T.  I.  3.  Bridegrooms  and  all  who  are  occupied 
with  fulfilling  (other)  commandments  are  free  from 
the  duty  of  reciting  the  Shma'.  For  it  is  said : 
When  thou  sittest  in  thine  house,^  which  excludes 
those  who  are  occupied  with  fulfilling  command- 
ments. And  when  thou  walkcst  in  the  way^ 
excludes  bridegrooms. 

II.  10.  The  groomsmen*  and  all  the  marriage 
guests  ^  are  free  from  the  Prayer,  and  from  the 
phylacteries,  the  whole  seven  days  (of  the  wedding- 
feast).  But  they  are  bound  to  observe  the  recitation 
of  the  Shma'.  R.  Shela"  said,  The  bridegroom  is 
free  from  obligation,  but  all  the  marriage  guests  are 
under  obligation. 


Gamaliel :  Other  Incidents  of  his  Infraction  of 
Traditional  Teaching. 

M.  11-7  (6).  He  bathed  the  first  night  after  the  death 
of  his  wife.  They  said  to  him  :  Didst  thou  not 
teach  us,  that  a  mourner  is  forbidden  to  bathe? 

1  Cf.  Matt.  16".  2  Deut  6'. 

^  ibid.  "The  way"  is  interpreted  as  an  euphemism  for 
marriage  ;  cf.  Gen.  19'^. 

*  The  groomsmen  {ha  Shoshbtnim).  Observe  the  plural.  The 
shoshbin  was  equivalent  to  our  "best  man,"  but  while  at  some 
periods  and  in  some  places  only  the  bridegroom  had  one,  sometimes 
it  was  only  the  bride  that  had  one,  and  again  sometimes  both  had. 
In  any  case  many  of  the  preliminaries  of  the  marriage  were  carried 
out  by  the  shoshbin.     (Cf.  John  3"'.     See  Krauss,  ii,  457.) 

*  and  all  the  marriage  guests  (wkol  bne  ha  chuppah).  Literally, 
"  and  all  the  sons  of  the  marriage-chamber."  This  is  the  phrase  in 
Matt.  9I*. 

"  R.  Shela.  Placed  sometimes  among  the  Tannaim,  or  mishna 
teachers,  but  more  usually  among  the  very  earliest  of  the  Amoraim, 
or  commentators  upon  the  mishna  itself.  He  was  head  of  the 
School  in  Nehardea  in  Babylon  about  200  A.  D. 


T.  II.]  TRACTATE  BERAKOTH  21 

He  said  to  them :  I  am  not  like  all  other  men  j^  M. 
I  am  weakly.2 

II.  8  (7  cont.).  And  when  his  slave  Tabi  died  he 
accepted  condolence  ^  for  him.  They  said  to  him  : 
Didst  thou  not  teach  us,  that  men  do  not  accept 
condolence  for  slaves?  He  said  to  them:  My 
slave  Tabi  was  not  like  all  other  slaves ;  he  was  a 
worthy  man, 

A  Bridegroom  and  the  Shma'  (continued). 

9  (8).  If  a  bridegroom  wishes  to  recite  the 
Shma'  the  first  night  he  may  recite  it.  Rabban 
Simeon  ben  Gamaliel  *  says :  Not  every  one  who 
wishes  to  make  a  name  for  himself,  makes  it.^ 

The  Recitation  of  the  Shma'  if  a  Relation  is 
Dead,  and  at  the  Burial. 

HI.  I.  He  whose  dead  lieth  before  him^  is 
exempt  from  the  recitation  of  the  Shma',  t  and 
from  the  Phylacteries,  t '     In  the  case  of  those  who 

1  Cf.  Luke  18".  2  io-0e^^j. 

'  condolence.  In  the  formal  utterance  of  prayers  for  the 
mourners  by  those  who  visited  them  during  the  week  of  mourning. 
For  examples  of  such  prayers  used  to-day  see  SA,  p.  324.  R. 
Eliezer  refused  to  accept  such  condolence  from  his  disciples,  and 
said  that  only  the  same  phrases  should  be  used  as  at  the  death  of  an 
ox,  "God  make  up  to  thee  thy  loss,"  but  other  Rabbis  did  permit 
more  to  be  said  when  the  male  or  female  slave  was  pious  (Gemara 
T.B.  18*).     Cf.  infra,  p.  42. 

*  Rabban  Simeon  ben  Gamaliel.  Son  of  Gamaliel  II., 
flourished  r.  130-160  A.D.,  the  father  of  R.  Judah  the  Prince,  who 
was  the  compiler  of  the  mishna. 

^  A  warning  against  vanity  and  pride,  which  lead  to  hypocrisy. 
Not  every  one  can  safely  imitate  R.  Gamaliel  (see  M.  6(5),  p.  19). 

*  before  him.     In  the  house,  unburied. 

'  tt  So  C.  But  B  has  "  and  from  the  Tephillah,  and  from  all  the 
commandments  that  were  spoken  in  the  Law." 


22  TRACTATE  BERAKOTH        [M.  III. 

M.  carry  the  bier,  and  them  who  take  their  places,  and 
them  who  take  the  places  of  these,^  including  those 
who  are  in  front  of  the  bier  and  those  who  are 
behind  it,  and  also  those  who  are  required  for  the 
bier — they  are  under  obligation  to  recite  the  Shma'. 
Both  classes  are  exempt  from  the  Prayer.- 

After  the  Burial. 

2.  When  they  have  buried  the  dead  person 
and  have  returned,  then  if  they  are  able  to  begin 
and  to  finish,^  before  they  reach  the  line  [of  mour- 
ners] ^  let  them  begin.  But  if  they  cannot,  let  them 
not  begin.  They  who  are  standing  in  the  inner  line 
are  exempt,  but  the  outer  are  under  obligation  [to 
recite  the  Shma']. 

T.  II.  II.  When  they  have  buried  the  dead  person 
and  are  standing  in  a  row.  They  in  the  inner  row 
which  sees  the  face  (of  the  bearers)  are  free  (from 
obligation  to  recite),  but  they  in  that  which  does 
not  see  the  face  are  under  obligation.  R.  Judah 
says :  If  only  one  row  is  there  they  that  attend  out 

^  who  take  the  places  of  these.  For  it  is  meritorious  to  assist  in 
carrying  the  corpse. 

*  This  appears  to  he  the  meaning  of  C.  But  the  text  is  in  great 
disorder,  and  B  runs  :  "  They  that  carry  the  bier,  and  they  who  take 
their  places,  and  they  who  take  the  places  of  these,  including  those 
who  are  in  front  of  the  bier,  and  those  who  are  behind  it — as  for 
those  who  are  in  front  of  the  bier,  if  they  are  required,  they  are 
exempt  (from  reciting  the  Shma')  ;  and  as  for  those  that  are  after 
the  bier,  if  they  are  required  they  are  under  obligation  (to  recite  the 
Shma') ;  but  both  alike  are  exempt  from  the  Prayer." 

•*  to  finish,  i. e.  "any  entire  section  of  the  Shma' "  (De  Sola  and 
Raphall). 

*  the  line  [of  mourners'].  After  the  internment,  "  it  is  the  custom 
for  the  people  to  stand  in  two  parallel  rows  while  the  mourners  pass 
between  them,  and  to  say,  '  May  God  console  you  together  with  all 
those  who  mourn  for  Zion  and  Jerusalem '  "  (Jewish  Encyclopedia, 
V.  530)- 


T.  II.]  TRACTATE  BERAKOTH  23 

of  respect  are  under  obligation,  they  that  attend  as  T. 
mourners  are  free.  Suppose  they  have  gone  down 
for  the  lamentations,  they  who  see  the  face  are 
free,  but  they  who  form  the  second  row  after  them 
are  under  obligation,  and  all  they  who  take  part  in 
the  lamentations  leave  off  for  the  recitation  of  the 
Shraa',  but  do  not  leave  off  for  the  Prayer.  It  is 
recorded  that  once  our  Rabbis  left  off  for  the 
recital  of  the  Shma'  and  for  the  Prayer. 

The  Case  of  Women,  Slaves,  and  Children. 

III.  3.  Women,  slaves,  and  little   children   are  M, 
exempt  from  the  recitation  of  the  Shma',  and  from 
the  Phylacteries,  but  are  under  obligation  in  the 
case  of  the   Prayer,  and   the   Mezuzah,  and   the 
Benediction  after  meals.^ 

The  Shma',  etc.,  in  cases  of  Sexual 
Uncleanness. 

4.  He  who  is  ceremonially  unclean  ^  repeats 
the  Shma'  in  his  heart  only,  and  does  not  say  a 
Benediction  either  before  it  or  after  it.  But  at  a 
meal  he  says  the  Benediction  after  but  not  before.^ 
R.  Judah  says :  he  says  the  Benediction  before 
them  and  after  them.* 

5.  Should  one  have  begun  to  stand  in  the 
Prayer  and  then  remember  that  he  is  ceremonially 
unclean  let  him  not  make  a  pause,  but  say  the 

^  the  Benediction  after  meals.  But  they  are  not  *'  invited  to  say 
the  Benediction."     M.  VII.  3  (2)  {infra,  p.  60). 

2  Lev.  151s. 

^  not  before.     It  was  ordered  only  by  the  Rabbis,  not  by  th     ■ 
Law. 

*  them.     Both  the  Shma*  and  the  meal  {vide  supra,  p.  19). 

D 


24  TRACTATE  BERAKOTH        [M.  III. 

M.  short  form.  Should  one  have  gone  down  tobathe,^ 
if  he  can  come  out  and  cover  himself  and  recite, 
before  the  sun  actually  rises,  let  him  come  out  and 
cover  himself  and  recite.  l?ut  if  not,  let  him  cover 
himself  with  water  and  recite.  But  he  must  not 
cover  himself  with  dirty  water,  nor  with  water  used 
for  steeping  flax,-  until  he  has  poured  water  into 
them.  And  how  far  should  he  move  from  them, 
and  from  excrement  ?     Four  cubits. 

6.  A  man  with  a  running  issue,  and  a 
woman,  at  certain  times,  require  the  bath.  But 
R.  Judah  exempts  them.     (Summary  only.) 

T.  II.  12.  One  ceremonially  unclean  and  ill, 
who  has  poured  over  himself  nine  qabs  ^  of  water, 
lo,  he  recites  (the  Shma').  But  he  does  not  set 
others  free  from  their  obligation*  until  he  enters 
into  a  bath''  containing  forty  seahs^.  R.  Judah 
says  :  He  must  enter  into  a  bath  containing  forty 
seahs  in  any  case.'  They  that  have  an  issue,  whether 
male  or  female,  and  women  in  their  separation,  and 
they  who  are  recovering  from  childbirth,  are 
permitted  to  read  (aloud)  in  the  Law,  and  to  learn 
in  iSlishna,  and  in  Midrash,  and  in  Halakoth  and 

•  '  Lev.  151*. 

*  watey  used  for  steeping  flax.  This  would  presumably  be 
disagreeable  in  both  smell  and  appearance.  The  growth  of  flax 
had  of  old,  and  probably  will  have  in  the  immediate  future,  an 
important  place  in  the  commercial  life  of  Palestine.  One  part  of 
the  preparation  of  the  flax  was  for  its  stalks  to  be  soaked  in  a 
water-hole  large  enough  for  them  to  decay,  when  the  fibres  would 
be  more  easily  separated  (Krauss,  i.  139  sq.). 

'  nine  qabs.  A  qab  is  four  logs,  or  a  sixth  part  of  a  seah 
(Krauss,  ii.  393  sqq.). 

*  As  their  leader  in  prayer. 

^  a  hath.     On  the  bath,  cf.  Krauss,  i.  217-233. 
'  forty  seahs.    A  seah  was  over  21  §  pints.     Observe  that  the 
regulation  completely  excludes  a  mere  sprinkling. 

'  in  any  case.     For  his  own  sake  as  well  as  for  that  of  others. 


T.  II.]  TRACTATE   BERAKOTH  25 

Haggadoth,  but  they  who  are  ceremonially  unclean  T. 
are  forbidden  all.    R.  Jose  says  :  Such  a  man  learns 
in  the  Halakoth  to  which  he  is  accustomed,  so  long 
as  he  does  not  lay  the  mishna  in  order  before  others.^ 

13.  One  ceremonially  unclean  who  has  no  water 
to  bathe  himself,  lo,  he  recites  the  Shma',  but  not 
loud  enough  for  himself  to  hear  it,  and  he  does  not 
say  the  Benedictions  either  before  or  after  it.  Such 
is  the  opinion  of  R.  Meir.^  But  the  Majority  say  : 
he  recites  the  Shma'  and  that  aloud  for  himself  to 
hear  it,  he  says  the  Benedictions  before  and  after  it. 
R.  Meir  said :  Once  we  were  sitting  in  front  of 
R.  Aqiba  and  were  reciting  the  Shma',  but  not 
aloud  for  us  to  hear  it,  because  of  a  quaestor  who 
was  standing  at  the  door.  They  said  to  him  :  A 
time  of  danger  is  no  proof.^ 

14.  Lo,  if  a  man  is  standing  in  the  open  country 
naked,  or  doing  his  work  naked — lo,  he  must  cover 
himself  with  straw  or  stubble  or  anything  else,  and 
so  recite  [the  Shma'],  in  accordance  with  the  saying, 
It  is  not  praiseworthy  for  a  man  to  be  standing 
naked ;  for  when  the  Holy  One,  blessed  be  He, 
created  man  He  did  not  create  him  naked.  For  it 
is  said :  "  When  I  made  the  cloud  his  garment  and 
thick  darkness  his  swaddling-band."^  "When  I 
made  the  cloud  his  garment  " — this  means  the  sac ; 
"and  thick  darkness  his  swaddling-band — this 
means  the  placenta.  Lo,  a  man  who  has  an  apron 
of  cloth  or  of  leather  girded  on  his  loins,  lo,  he 
recites  [the  Shma'].  But  in  either  case  the  man 
does  not  say  the  Prayer  until  he  covers  his  heart. 

^  before  others.  He  may  learn  for  himself,  but  may  not  set  it  in 
order  before  others,  for  the  purpose  of  discussing  it. 

^  R.  Meir.  A  mishna  teacher  of  the  third  generation,  c.  130-160 
A.D.  He  was  pupil  first  of  R.  Ishmael  and  then  of  R.  Aqiba.  His 
edition  of  the  mishna  depended  on  that  of  R.  Aqiba  and  was 
the  basis  of  our  mishna  by  R.  Judah. 

^  The  fact  that  R.  Meir  was  in  danger  at  the  time  is  no  proof 
that  others  who  are  not  in  personal  danger  may  say  the  Shma' 
so  low. 

*  Job  38». 


26  TRACTATE  BERAKOTII       fM.  III. 

1  5.  A  man  may  not  put  his  head  within  [the  part 
of  his  dress  that  is  over]  his  hosoni,  and  so  recite 
the  Shma'.^  But  if  his  under-garment  is  girt  closely 
underneath  it  is  allowable.  Two  men  who  sleep 
under  one  rug  are  not  permitted  to  recite  the  Shnia' 
[thus].  But  one  covers  himself  with  his  covering 
and  so  recites,  and  the  other  covers  himself  with 
his  covering  and  so  recites.  If  they  are  his  son 
or  his  daughter  while  they  are  still  young  it  is 
allowable. 

16.  Si  puer  possit  comedere  quantitatem  olivae,^ 
recedunt  ab  ejus  stercore  et  urina  quatuor  cubitos ; 
non  est  recedendum  nisi  ab  excrementis  hominis,  et 
canum,  quando  in  illis  ponunt  pellcs.^  Scaphium 
excrementi,  et  matulam  urinae,  si  fuerit  secum  in 
domo,  se  removet  quatuor  cubitos,  et  legit.  Si 
fuerit  ante  lectum,  injicit  quantulumcunque  aquarum, 
et  legit ;  si  minus,  non  legit.  R.  Zakkai  dicit,  Si  in 
illud  injiciat  quartarium*  aquae,  legit ;  si  minus,  non 
legit.  K.abban  Simeon  ben  Gamaliel  dicit,  Si  fuerit 
ante  lectum,  non  legit,  si  post  lectum,  legit.  R. 
Simeon  ben  Eleazar  dicit,  Vel  si  domus  pateat 
decem  cubitos,  et  scaphium  excrementi  in  ilia  sit, 
non  legit,  nisi  prius  operiat,  et  sub  lecto  deponat. 

17.  A  man  may  not  enter  into  filthy  alleys,  and 
recite  the  Shma'.  And  not  only  so  but  even  if  he 
enter  while  he  is  reciting,  lo,  he  leaves  off  until  he 
goes  out  of  the  legal  limits  ^  of  all  that  place,  and 
then  recites. 

18.  A  man  may  not  stand  and  pray  when  he 

^  The  object  of  the  whole  of  this,  as  of  the  preceding,  section  is 
to  forbid  any  unseemliness  of  act  or  thought  while  engaged  in 
religious  devotions. 

*  quantitatem  olivae.    It  therefore  does  not  apply  to  a  baby. 
'  for  tanning.     See  Krauss,  ii.  261,  627. 

*  fjuartarinm.  Either  as  regards  the  whole  vessel,  or  perhaps 
of  a  log. 

^  the  legal  limits.  The  word  {rcshuth)  properly  means  the 
territory  over  which  the  individual,  or,  in  this  case,  the  town,  has 
rights.  But  here  the  phrase  seems  to  be  used  in  the  narrower 
sense  of  the  town  itself,  exclusive  of  outlying  lands  belonging  to  it. 


T.  II.]  TRACTATE  BERAKOTH  27 

feels  he  ought  to  relieve  nature.     For  it  is  said  : 
Prepare  to  meet  ^  thy  God,  0  Israel.^ 

19.  Non  mingit  in  loco  ubi  oravit,  nisi  quatuor 
cubitos  recesserit.  Qui  minxit  non  in  illo  loco  orat, 
nisi  quatuor  cubitos  recesserit.  Si  urina  siccetur 
aut  absorbeatur,  licet. 

20.  He  who  enters  into  a  bath — in  a  room  where 
men  are  standing  clothed,  recitation  and  Prayer, 
and  it  is  needless  to  say  religious  greeting,  may  take 
place  there.  He  [also]  puts  on  his  TephiUin,  and  it 
is  needless  to  say  he  does  not  take  them  off  (if  he 
has  already  put  them  on).  If  it  is  a  room  where 
men  are  standing,  some  naked  and  some  clothed, 
religious  greeting  may  take  place  there,  but  not 
recitation  and  Prayer.  He  does  not  take  off  his 
Tephillin  and  does  not  put  them  on  to  begin  (his 
devotions).  If  it  is  a  room  where  men  are  standing 
naked  religious  greeting  may  not  take  place  there, 
and  it  is  needless  to  say^  that  he  does  not  put 
on  his  Tephillin. 

21.  Hillel  the  Elder*  says:  Show  not  thyself 
naked,  show  not  thyself  clothed ;  show  not  thyself 
standing,  show  not  thyself  sitting;  show  not  thy- 
self laughing,  show  not  thyself  weeping ;  for  it 
is  said  :     ''A   time   to  laugh  and  a  time   to  weep ; 


^  meet.     The  same  Hebrew  word  as  that  translated  "recite." 

^  Amos  4^^.  The  recitation  of  the  Shma'  must  always  be  seemly 
and  decorous. 

^  and  it  is  needless  to  say.  The  Erfurt  MS.  reads  "(not) 
recitation  and  Prayer,  and  he  puts  off  his  Tephillin,  and  it  is 
needless  to  say  that  he  does  not  put  them  on." 

*  Hillel  the  Elder.  The  next  Hillel  was  so  very  much  junior 
(Patriarch  330-365  A.D.)  that  the  epithet  can  hardly  be  given  for  the 
purpose  of  comparison  with  him.  It  is  rather  a  title  of  honour,  and 
of  supremacy  in  learning  and  wisdom.  In  the  Siphra  (Kdoshim  HI. 
7)  on  Lev.  19^^  we  find:  "  R.  Jose  the  Galilean  says,  Elder 
(ZaKeN)  means  nought  else  than  '  He  who  has  acquired  wisdom  ' 
{Zeh  shKaNah  chokmah),  for  it  is  said  '  The  Lord  acquired  me 
(KNani)  as  the  beginning  of  His  way'  (Prov.  8*^).  He  is,  by  the 
bye,  never  called  "Rabbi  Hillel,"  except,  as  it  seems,  in  C  of 
Aboth  II.  5. 


28  TRACTATE   BERAKOTll         [M.  IV. 

T.  ''    titne    to    embrace   and   a    time    to    rcjiain   jrom 

cmbraciug.''^ 

II. — rUAVER,  KSrECIALLV   THE   rUAVER  PAR  EX- 
CELLENCE (the  "Eighteen  Benedictions"). 

The  Three  Times  of  Prayer. 

M.  IV.  I.  The  Morning  Prayer  [may  be  said]  until 
midday.  R.  Judah  says  [only]  till  the  fourth  hour.- 
The  Afternoon  Prayer  until  the  evening.^  R.  Judah 
says  [only]  till  half  the  afternoon.*  The  Evening 
Prayer  has  no  fixed  law,  and  the  Additional 
Prayers  ^  may  be  said  the  whole  day.^ 

T.  III.  I.  Just  as  a  fixed  law  was  given'  for 
reciting  the  Shma',  so  did  the  Majority  set  a  time 
for  the  Prayer.     Why  did  they  say :  The  Morning 

^  Eccles.  3^'  *.  Observe  that  the  words  quoted  are  not  consecutive. 
The  passage  may  mean  that  each  duty  has  its  fitting  time,  and  it 
is  ostentatious  to  allow  ourselves  to  be  caught  by  the  time  for 
reciting  the  Shma'  when  we  are  not  duly  prepared  for  it.  So  our 
Lord  urges  men  not  to  pray  standing  at  the  corners  of  the  streets 
(Matt.  6*).     Cf.  the  warning  at  the  end  of  M.  II.  8  (p.  2i). 

But  Bacher  [Ag.  der  Taini.  I.  8)  explains  the  passage  as  only 
the  development  of  another  saying  by  Hillel  {Abolh  II.  5), 
"Separate  not  thyself  from  the  community."  Then  it  will  mean, 
Do  not  be  doing  things  at  limes  when  others  are  doing  the  opposite. 
But  the  former  explanation  seems  to  suit  tlie  context  better. 

2  the  fcurth  hour.  Until  the  end  of  it,  which  is  the  third  part  of 
the  day  (Bartenora),  say  10  a.m. 

^  the  evening,     i.  e.  sunset,  say  6  p.m. 

■*  half  the  afternoon.  The  afternoon  (Minchah)  lasts  from  the 
ninth  hour  and  a  half,  say  3.30  p.m.,  for  two  and  a  half  hours,  so 
that  the  half  of  this  would  be  about  4.45  p.m.  (cf.  Bartenora). 

*  the  Additional  Prayers.  S))ccial  prayers  for  Sabbaths  and 
Feast  days  (SA,  ]ip.  159-173,  233-238).  Special  sacrifices  are 
ordered  in  Num.  28"*.  ^ 

•  the  whole  day.  B  adds,  "  R.  Judah  says  [the  Additional  Prayers 
may  be  said]  until  the  seventh  hour,"  say  i  p.m. 

'  The  Vienna  MS.  and  the  common  text  read,  "Just  as  the  Law 
appointed  a  fixed  law,"  and  this  may  be  right. 


T.  III.]        TRACTATE  BERAKOTH  29 

Prayer  [may  be  said]  until  midday  ?  Because  the  T. 
morning  continual  burnt-offering  was  offered  until 
midday.^  R.  Judah  says :  Until  the  fourth  hour. 
And  why  did  they  say :  The  Afternoon  Prayer  until 
the  evening  ?  Because  the  continual  burnt-offering 
between  the  evenings  ^  was  offered  until  the  evening. 
R.  Judah  says :  Until  the  division  of  the  afternoon? 
The  eleventh  hour  minus  a  quarter.^ 

2.  The  evening  prayer  has  no  fixed  law.  R. 
Eleazar  bar  Jose  *  says :  [It  ends]  with  the  closing 
of  the  gates.^ 

3.  If  a  man  has  prayed  the  additional  prayers 
either  while  the  morning  continual  burnt-scarifice  is 
offered,  or  up  to  a  time  when  the  morning  continual 
burnt-sacrifice  is  no  longer  offered — he  has  accom- 
plished his  duty.  R.  Aqiba  says,  if  his  prayer 
flows  freely  in  his  mouth,  it  is  a  good  sign  for  him, 
but  if  not,  it  is  a  bad  sign  for  him.  He  used  to 
say :  ^  Everyone  in  whom  the  mind  of  man  finds 
pleasure,  the  mind  of  God  "^  finds  pleasure  [also] ; 
if  the  mind  of  man  does  not  find  pleasure  in  him 
the  mind  of  God  '  does  not  find  pleasure  in  him. 
Everyone  whose  own  mind  finds  pleasure  in  what 
he  does  ^ — it  is  a  good  sign  for  him ;  if  his  own 
mind  does  not  find  pleasure  in  what  he  does  it  is  a 
bad  sign  for  him. 

^  was  offered  until  midday.  "  The  one  lamb  thou  shalt  offer  in 
the  morning"  (ba  boqer),  clearly  not  later  than  midday  (Ex.  29"). 

^  between  the  evenings.     Exod.  29*',  R.  V.  margin. 

^  the  eleventh  hour  minus  a  quarter.  4.45  p.m.  see  mishna, 
note. 

*  Eleazar  bar  Jose.  Eleazar,  son  of  Jose  the  Galilean  (p.  15),  a 
mishna  teacher  of  the  third  generation,  c.  130-160  a.d. 

*  the  closing  of  the  gates.  Presumably  the  Temple  gates  were 
closed  at  dusk. 

*  See  Aboth  III.  13  (15),  where  however  the  saying  is  attributed 
to  R.  Hananiah  ben  Dosa. 

'  God.  Lit. :  the  Place,  in  Whom  are  all  things,  *'  for  He  is  the 
Place  of  the  world,  and  the  world  is  not  His  place."  See  C. 
Taylor  on  Aboth.  U.  18  (17);  Lukyn  Williams  on  Col.  i". 

8  what  he  does.  Lit. :  "  what  is  his,"  but  the  reference  seems  to 
be  not  to  his  possessions,  but  to  his  occupations  and  actions. 


30  TRACTATE   BERAKOTH         [M.  IV, 

Parenthesis  :    A  Rabbi's  Prayers  on  Entering 
and  Leaving  His  "School." 

M.  IV^.  2.  R.  Ncchuniah  ben  ha-Oanah  ^  used  to 
pray  on  his  entering  the  School,-  and  on  his  going 
out,  a  short  prayer.  They  said  to  him,  What  is  the 
nature  ^  of  this  prayer  ?  He  said  to  them  :  On  my 
entering  I  pray  that  no  offence  [to  others]  happens 
through  me,*  and  on  my  going  out  I  give  thanks 
for  my  lot.^ 

The  Eighteen  Prayers  and  their  Abstract. 

3.  Rabban  Gamaliel  used  to  say :  a  man 
prays  the  Eighteen  [Benedictions]  every  day. 
R.  Joshua  used  to  say  the  abstract^  of  the 
Eighteen.     R.  Joshua'  used  to  say:  If  his  Prayer 

^  R.  Nechuniah  ben  ha-Qanah.  One  of  the  first  generation  of 
mishna  teachers,  c.  90  A. D.,  the  teacher  of  R.  Ishmael  (p.  6).  He 
is  the  reputed  author  of  the  Cabbalistic  Sepher  ha  Bahir. 

*  the  School.     Literally,  the  Beth  ha  Midrash,  the  lecture  room. 
^  nature.     So  Bartenora,  literally  "place."     Possibly  it  means 

only  "  occasion." 

*  through  me.  By  a  wrong  e.xposition,  at  which  other  scholars 
may  laugh,  glad  at  my  mistake,  and  so  sin. 

*  my  lot.  My  calling  as  a  frequenter  of  the  School.  Both  the 
prayer  and  the  thanksgiving  are  given  in  the  Gemara,  28*. 

'  the  abstract.  The  word  (me'eyn)  is  properly  "  after  the  appear- 
ance of,"  but  is  used  here  almost  as  an  independent  substantive,  "a 
resemblance  of,"  "a  paraphrase,"  "an  abstract"  (see  Levy,  Neuh. 
u.  Chald.  Worterbuch,  1883,  iii.  640). 

The  oldest  "abstract "  of  the  Eighteen  Benedictions  seems  to  be 
the  Habinenu  (SA,  p.  55  with  Abraham's  note),  where,  however, 
the  rubric  orders  that  the  first  three  prayers  of  the  Eighteen  precede 
it.  The  early  (Palestinian)  form  (c.  254  A.D.)  is  given  in  Dalman 
Worte,  Appendix,  p.  304 ;  Staerk,  p.  20. 

'  R.  Joshua.  B.  has  R.  Aqiba.  But  this  may  be  due  to  the 
similarity  of  the  sayings  ascribed  to  the  latter  in  T.  IIL  3.  "  R. 
Joshua"  in  the  Mishna  is  R.  Joshua  ben  Chananiah,  a  mishna 
teacher  of  the  second  generation,  c.  90-130  a.d.     "I  said,  I  care 


T.  III.]         TRACTATE  BERAKOTH  31 

is  fluent  ^  in  his  mouth  he   prays   the  Eighteen,  M. 
and  if  not  the  abstract  of  the  Eighteen.^ 

The  Prayer  not  to  be  Mechanical :  Prayer 
when  in  Danger. 

4.  R.  Eliezer  used  to  say :  He  that  maketh  his 
prayer  a  fixed  portion^ — his  prayer  is  not  true 
supplication.  R.  Joshua  used  to  say :  He  that 
travelleth  in  a  dangerous  place  prays  the  Prayer  in 
a  shortened  form,  the  abstract  of  the  Eighteen,  and 
says  :  Save,  O  Lord,  Thy  people,  the  remnant  of 
Israel ;^  and  at  every  branch-road  of  their  journey 
let  their  needs  be  before  Thee.  Blessed  art  Thou, 
O  Lord,  that  hearest  prayer. 

T.  III.  7.  If  one  is  walking  in  a  place  of  danger 
and  of  robbers  he  prays  the  Prayer  in  a  shortened 
form.  What  is  the  Prayer  in  a  shortened  form  ? 
R.  Eliezer  says :  "  Do  Thy  will  in  heaven  above, 
and  give  quietness  of  spirit  to  them  that  fear  Thee 
in  the  earth,  and  do  that  which  is  good  in  Thine 
eyes,  blessed  art  Thou  that  hearest  prayer,"  R. 
Jose  says :  "  Hear  the  voice  of  the  prayer  of  Thy 
people  Israel,  and  perform  their  request  quickly, 
blessed  art  Thou  that  hearest  prayer."  R.  Eleazar 
bar  Zadoq  says  :  "  Hear  the  voice  of  the  cry  of  Thy 

not  if  my  lot  be  as  that  of  Joshua  ben  Chananja  :  after  the  last 
destruction  he  earned  his  bread  by  making  needles,  but  in  his  youth 
he  had  been  a  singer  on  the  steps  of  the  Temple,  and  had  a  memory 
of  what  was,  before  the  glory  departed"  ("George  Eliot,"  Daniel 
Deronda,  c.  XL.,  1876,  iii.  179). 

1  fluent.     Cf.  M.  v.  5.  p.  41.     T.  iii.  3.  p.  29. 

^  the  abstract  of  the  Eighteen.  If  he  remember  the  Eighteen 
without  difficulty,  let  him  pray  them  in  full. 

^  a  fixed  portion,  i.  e.  with  a  limit  of  time  and  matter  not  to 
be  exceeded. 

*  Jer.  31''. 


33  TRACTATE  BERAKOTH  M.  IV. 

T.  people  Israel,  and  perform   their  request   quickly, 

blessed  art  Thou  that  hearest  prayer.''  Others  say  : 
"The  needs  of  Thy  jx'ople  are  many  and  their 
intelligence  is  short,  let  it  he  acceptable  before  Thee, 
O  LoKO  our  God,  that  Thou  shouldest  give  to  each 
one  all  his  needs,  and  (to)  every  creature  sufficient 
for  its  wants,  blessed  art  Thou  that  hearest  prayer." 
R.  Eleazar  bar  Zadoq  said.  My  father  used  to  [)ray 
the  Prayer  in  a  shortened  form  on  sabbath  eves : 
"  Of  Thy  love,  O  Lord  our  God,  with  wliich  Thou 
hast  loved  Israel  Thy  people,  and  of  Thy  compassion, 
O  our  King,  with  which  Thou  hast  had  compassion 
on  the  sons  of  Thy  covenant,  Thou  hast  given  to 
us,  O  Lord  our  God,  this  great  and  holy  seventh 
day  in  love."  And  over  the  cup^  he  used  to  say  : 
'*  Who  did  sanctify  the  sabbath  day  " ;  and  he  did 
not  add  the  "  seal." 

Prayer  when  riding  on  an  Ass. 

M.       IV.  5.  Should  one  be  riding  on  an  ass  let  him 

dismount.     If  he  cannot  dismount  let  him  turn  his 

face.2     And  if  he  cannot    turn    his  face   let  him 

direct    his     intention     towards    the    most    Holy 

Sanctuary. 

T.  III.  18.  If  a  man  is  riding  on  his  ass,  if  he 
has  anyone  to  hold  the  ass  for  him  let  him  descend 
and  pray ;  but  if  not  let  him  pray  where  he  is. 
Rabbi  says :  In  either  case  he  prays  where  he  is, 
only  he  must  direct  his  intention. 

Prayer  on  a  Ship  or  on  a  Raft. 
M.       IV.  6.  Should  one  be  sitting  in  a  ship,  or  on  a 
raft,^  let  him  direct  his  intention  towards  the  most 
Holy  Sanctuary. 

'  the  cup.     Drunk  on  Sabbath  eve  before  the  meal  (Laible). 
*  turn  his  face.     i.  e.  to  Jerusalem  and  the  Temple. 
^  a  raft.     The    Hebrew    word    ('asdah)    probably    represents 
(rx<5ia,  but  possibly  csseda,  a  waggon. 


T.  III.]         TRACTATE  BERAKOTH  33 

T.  III.  19.  If  a  man  wakes  up  early  to  go  on  a  T. 
journey,  behold,  he  takes  a  trumpet  ^  and  blows  it,  a 
Lulab  2  and  shakes  it,  a  roll  of  the  Book  of  Esther  ^ 
and  reads  in  it,  and  prays  (the  Eighteen).  Then  when 
the  time  of  reciting  the  Shma'  arrives,  behold,  he 
recites  it.*  If  he  wakes  up  early  to  sit  in  a  waggon 
or  in  a  ship,  behold,  he  prays  (the  Eighteen). 
Then  when  the  time  of  reciting  the  Shma'  arrives, 
behold,  he  recites  it. 

The  Additional  Prayers — Whether  to  be 
said  only  in  a  Congregation. 

IV.  7.  R.  Eleazar  ben  Azariah  used  to  say  :  M 
The  Additional  Prayers  are  said  only  in  the  local 
congregation.^  But  the  Teacher  ^  says  :  Both  in  a 
local  congregation  and  where  there  is  no  local 
congregation.  R.  Judah  used  to  say  in  his  name  :  ^ 
In  every  place  vi^here  there  is  a  local  congregation 
the  individual  is  exempt  from  the  Additional 
Prayers.^ 

T.  III.  10.  In  every  festival  in  which  there  is  no 
Additional  service,  as,  for  example,  Chanuka  and 
Purim,  at  the  morning  and  the  afternoon  service  one 

^  he  takes  a  trumpet,  i.  e.  on  New  Year's  Day  ;  see  Lev.  23  ^* ; 
Num.  29^  (Oesterley  and  Box,  p.  411). 

^  a  Lulab.  A  palm-branch  bound  with  myrtle  and  willow  at 
the  F.  of  Tab.  (Jew.  Enc:  viii.  205).     Infra,  p.  So. 

3  a  roll  of  the  Book  of  Esther.  At  Purim,  Esther.  9  ^2.  (Oesterley 
and  Box,  pp.  407  sq.) 

*  he  recites  it— on  his  journey. 

5  in  the  local  congregation.  Not  alone.  The  reason  appears  to 
be  that  the  synagogue  service  was  framed  after  the  pattern  of  the 
Temple  service.      See  Staerk,  p.  21. 

"  the  Teacher  (haRab).    B  has  ha-chakamim,  the  Majority. 

'  in  his  name.     Presumably  of  K.  Eleazar. 

*  It  is  sufficient  for  him  to  have  taken  part  in  the  prayers  of  the 
congregation. 


34  TRACTATE  BERAKOTH         [M.  IV. 

T.  jnays  tlic  Eighteen,  and  says  an  abstract  correspond- 

ing to  the  needs  of  the  occasion.^  If  he  does  not 
say  this  he  is  not  made  to  turn  back.  And  in 
every  festival  in  which  there  is  an  Additional  service, 
as,  for  example,  the  beginning  of  the  month,  and 
the  ordinary  days  in  a  festival,  at  the  morning  and 
the  afternoon  service  he  prays  the  Eighteen,  and 
says  [the  special  section  for]  the  sanctification  of 
the  day  ^  in  the  Benediction  about  the  Temple 
service.^  R.  Eleazar  says  (that  he  says  it)  in  the 
Hoda'ah.*     And  if  he  does  not  he  is  turned  back. 

And  in  the  Additional  services  he  prays  seven  ^ 
[Benedictions]  and  says  [the  special  section  for] 
the  sanctification  of  the  day  in  the  middle. 

11.  In  the  case  of  a  sabbath  which  falls  on  the 
first  day  of  the  month,  or  on  the  ordinary  day  of  a 
festival,  at  morning  and  afternoon  prayer  one  prays 
seven  ^  prayers,  and  says  an  abstract  corresponding  to 
the  needs  of  the  occasion  in  the  "Temple  worship" 
Benediction.*  But  R.  Eleazar  says,  in  the  Hoda'ah. 
If  one  has  not  said  it,  he  is  not  turned  back.  And 
at  the  Additional  Prayers  he  prays  seven  prayers 
and  says  [the  special  section  for]  the  sanctification 
of  the  day  in  the  middle. 

12.  On  sabbath,  and  festival,  and  the  Day  of 
Atonement,  one  prays  seven  prayers,  and  says  [the 
special  section  for]  the  sanctification  of  the  day  in 
the  middle.' 

13.  The  case  of  the  festival  of  New  Year's  Day, 
which     falls     upon    a    sabbath.     The    School    of 

^  SA,  pp.  51,  sq.  *  SA,  p.  50. 

'  The  i6lh  or  17th  Benediction.  SA,  pp.  49  sq.  Staeik, 
pp.  14,  18. 

*  the  Hoda'ah.  The  second  of  the  last  three  Benedictions,  i.  e. 
the  17th  or  iSth,  so  called  from  the  first  word  Modim,  "we 
acknowledge"  (SA,  p.  51). 

*  seven.  "  The  first  three,  and  the  last  three,  of  the  Eighteen, 
and  a  special  one  in  the  middle"  (Laible).  See  Abrahams  on 
SA,  p.  159. 

*  Cf.   SA,  pp.  50,  140. 

'  See  Stacrk,  pp.  21   sq. 


T.  III.j        TRACTATE  BERAKOTH  35 

Shammai  say  :  One  prays  ten  ^  [Benedictions],  and  T. 
says  that  for  the  sabbath  by  itself,  and  that  for  the 
festival  by  itself,  and  he  begins  with  that  for  the 
sabbath.     But  the  School  of  Hillel  says  :  he  prays 
nine  ^  [Benedictions]. 

The  case  of  a  festival  which  falls  on  a  sabbath. 
The  School  of  Shammai  say  :  he  prays  eight  [Bene- 
dictions], and  says  that  for  the  sabbath  by  itself, 
and  that  for  the  festival  by  itself,  and  he  begins 
with  that  for  the  sabbath.  But  the  School  of 
Hillel  say :  he  prays  seven,  beginning  with  that  for 
the  sabbath,  and  ending  with  that  for  the  sabbath, 
and  he  says  [the  special  section  for]  the  sanctifi- 
cation  of  the  day  in  the  middle.  R.  Nathan  says  : 
also  he  seals  it  with :  "  Blessed  be  Thou  that 
sanctifiest  the  sabbath  and  Israel  and  the  festival 
seasons."  ^ 

The  Posture  and  Attention  in  Prayer. 

V.  I.  Men    stand  *    not     to     pray     save     with  M. 
solemnity.^     The  pious  of  former   time   used   to 
wait   for  one  hour  and  then  pray,  so    that   they 
might  direct  their  intention  upon  God.^     Should 
the    King'   salute   him,   let   him   not   return   the 

^  ten  Benedictions.  The  first  three  and  last  three  of  the 
Eighteen,  three  for  New  Year's  Day  (SA,  pp.  241  sq.),  and  one  for 
the  sabbath  (see  Laible). 

^  nine  lBenedictions\  Not  adding  a  special  Benediction  about 
the  sabbath. 

»  SA,  p.  238. 

•^  stand,     i.e.  to  say  the  Eighteen  (cf.  pp.  4  sq.). 

^  with  solemnity.  The  phrase  is  literally  "with  heaviness  of 
head,"  i.  e.  with  bending  it  down,  but  probably  the  expression  is 
here  solely  metaphorical,  in  contrast  to  "lightness  of  head,"  i.e. 
irreverence,  cf.  T.  III.  21  (p.  38).  It  is  not  far  removed  from  the 
phrase  "  the  poor  in  spirit  "  (Matt  5  ^). 

*  God.  Lit.  :  the  Place  (p.  29).  B  has  "their  Father  who  is  in 
heaven." 

''  the  King.  An  Israelite,  for  to  a  heathen  king  one  must 
answer,  for  fear  of  the  consequences  (Bartenora). 


36  TRACTATE  BERAKOTH  [M.  V. 

M.  salutation.     And  should  even  a  snake  ^  twist  round 
his  heel,  he  should  not  make  a  pause. 

T.  III.  4.  Ben  Azzai  says  :  Everyone  whose 
body  suffers  because  of  his  learning- — it  is  a 
favounible  sign  for  him  ;  if  his  learning  because  of 
his  body,  it  is  a  bad  sign  for  him.  Everyone  whose 
mind  is  disordered  because  of  his  learning  it  is  a 
favourable  sign  for  him ;  and  everyone  whose 
learning  is  disordered  because  of  his  mind,^  it  is  a 
bad  sign  for  him.  He  that  prayeth  must  direct  his 
intention  to  it.  Abba  Saul'*  says,  The  Mcmoria 
lechnica  ^  for  the  Prayer  is,  "  When  Thou  dircciest 
their  heart,  Thou  wilt  cause  Thine  ear  to  hear.''  ^ 

5.  R.  Judah  said:  When  R.  Aqiba  was  praying 
with  the  congregation  he  used  to  shorten  [his 
prayers,  hurrying]  in  front  of  them  all ;  when  he 
was  praying  quite  alone,  if  a  man  left  him  on  this 
side  (of  the  room)  he  would  come  and  find  him  on 
the  other  side,  because  of  the  bowings  and 
prostrations  that  he  used  to  make.' 

6.  Perhaps  a  man  should  pray  the  whole  day 
long  ?  He  has  clearly  said  in  the  case  of  Daniel : 
"  three  times  a  day  was  he  kneeling  upon  his  knees,"  ^ 
etc.  Perhaps  [this  was]  from  the  time  that  he 
came  into  Captivity  ?  It  is  expressly  said  :  "  as  he 
did  aforetime."  Perhaps  one  should  say  it  loud 
enough  for  oneself  to  hear  ?     He  has  clearly  said  in 

'  a  Siialie.  An  ordinary  one,  which  does  not  generally  bite.  But 
in  the  case  of  a  viper  or  a  scorpion,  which  certainly  bite  and  kill,  he 
should  pause  (Bartenora). 

^learning.     Lit.:  "wisdom,"  and  so  throughout  this  section. 

^  mind,  da'ath,  perhaps  constitution. 

*  Abba  Saul.  Of  the  third  generation  of  mishna  teachers,  c.  130- 
160  A.  D. 

^  memoria  technica.     Lit.:  "sign." 

«  ps.  10  »^ 

'  The  section  shows  the  earnestness  with  which  the  great  teacher 
prayed. 

®  Dan.  6'".  The  phrases  in  the  case  of  Daniel,  Hannah, 
David,  Solomon  are  literally  "in  Daniel,"  etc.,  and  possibly  are  of 
the  same  type  as  on  p.  79. 


T.  III.]        TRACTATE  BERAKOTH  37 

the  case  of  Hannah  :  "  Now  Hannah,  she  was  speak-  T. 
ing  in  her  heart,^  etc.  Perhaps  we  should  include 
them  all  (the  Eighteen)  at  one  sitting?  He  has 
expressly  stated  in  the  case  of  David  :  "  Evening, 
and  morning,  and  noonday,"  ^  etc.  "  Evening  '' — 
that  is,  evening  prayer ;  "  morning " — that  is, 
morning  prayer ;  "  noonday  " — that  is  afternoon 
prayer  (Minchah).  Perhaps  one  should  ask  for 
what  one  needs  and  then  depart  (without  saying 
the  Benediction)  ?  He  has  expressly  stated  in  the 
case  of  Solomon  :  "  to  hearken  unto  the  cry  and  to  the 
prayer  "  ^  "  cry  " — that  is  chanting  (in  praise),  and 
so  he  says  :  "  Cry  aloud,  ye  righteous,  in  the  Lord"  •* 
etc.  We  do  not  say  anything  after  "  True  and 
sure,"  ^  but  we  do  say  things  after  the  Prayer,  even 
though  it  be  the  Order  of  Confession  of  the  Day  of 
Atonement.'' 

14.  A  blind  man,  and  whoever  is  not  able  to 
determine  the  direction  in  which  he  faces,  direct 
their  intentions  to  God '  and  pray ;  for  it  is  said : 
and  they  shall  pray  towards  the  Lord."  ^ 

15.  They  who  stand  [praying]  outside  the  [Holy] 
Land  set  their  intention  opposite  the  land  of  Israel, 
and  pray  ;  for  it  is  said  :  "and  they  pray  towards  the 
Lord  in  the  direction  of  their  land  ^  which  Thou  hast 
chosen."  They  who  stand  in  the  land  of  Israel  set 
their  intention  opposite  Jerusalem  and  pray ;  for  it 
is  said  :  "  and  they  pray  towards  this  city."  ^° 

16.  They  who  stand  in  Jerusalem  set  their  inten- 
tion opposite  the  Sanctuary,  and  pray ;  for  it  is 
said  :  "  and  they  pray  towards  this  place. ^'  ^^  If  they 
find    themselves   standing    on    the   north   [of   the 

1  I  Sam.  li».  2  ps_  5^17, 

3  I  Kings  828.  4  ps_  331^ 

^  "  True  and  sure  "  {'Emeth  wyatzib),  cf.  p.  7. 

*  After   the   Prayer   (Tephillah)  serious  variations  may   begin, 
exclusive  of  minor  variations  in  the  Tephillah  itself. 

'  God.    Lit.  :  "  the  Place."  «  I  Kings  8". 

®  their  land.     Not  verbally  in  I  Kings  8". 
^^  Again,  not  verbally  correct. 
^*  this  place.    This  also  is  not  verbally  exact. 


38  TRACTATE   BERAKOTH  [M.  V. 

temple]  their  faces  should  be  towards  the  south, 
if  standing  on  the  south  their  faces  should  be 
towards  the  north,  if  standing  on  the  east  their 
faces  should  be  towards  the  west,  if  standing  on 
the  west  their  faces  should  be  towards  the  east, 
and  so  all  Israel  find  themselves  praying  to  one 
place. 

17.  A  man  may  not  stand  upon  a  bed,  nor 
upon  a  seat,  nor  upon  a  bench,  and  pray,  for 
there  may  be  no  high  position  before  God  ;  ^  for 
it  is  said :  "  Out  of  the  depths  have  1  cried  unto 
thee,  O  LoK/}."^  If  he  is  old,  or  ill,  behold,  then 
it  is  permissible.^ 

20.  Suppose  a  man  is  standing  and  praying  in  a 
camp*  or  in  an  open  highway,  behold,  he  avoids 
an  ass  or  an  ass-driver  or  a  seller  of  pots  ;^  he'does 
not  pause  [in  his  prayer].  They  say  concerning 
R.  Chanina  ben  Dosa,  that  he  was  standing  and 
praying,  and  an  'arod^  bit  him,  and  he  made  no 
pause.  His  disciples  went  and  found  it  dead  on 
the  mouth  of  its  hole.  They  said  :  Woe  to  the 
man  whom  an  'arod  has  bitten ;  [but]  woe  to  the 
'arod  which  bit  ben  Dosa. 

21.  We  do  not  stand  up  to  pray  straightway  from 
conversation,  nor  from  laughter,  nor  from  frivolity, 
nor  from  idle  talk,  but  (we  do)  from  learned  dis- 
course. 

And  so  a  man  should  not  take  leave  of  his  com- 
panion straightway  from  conversation,  nor  from 
laughter,  nor  from  idle  talk,  nor  from  frivolity,  but 
from   learned   discourse.     For   so  we   find  in   the 

^  =the  Place,  and  so,  often. 

"  Ps.  130I. 

'  On   this    section  see    "  The    Hebrew-Christian    Messiah," 

P-  237- 

*  camp.     (TTpaTila. 

^  a  seller  of  pots  (qaddar).  But  Kahan's  emendation  in  Laible 
to  qarrar,  or  rather  qdrar  (waggoner)  may  be  accepted. 

*  an  'arod.  Usually  a  wild  ass,  but  here  evidently  a  species  of 
venomous  snake.  The  story  comes  also  in  T.  J.  V.  i.  (p.  9"),  but 
rather  differently  in  T.  B.  33". 


T.  III.]        TRACTATE  BERAKOTH  3^ 

case  of  the  prophets  of  old  ^  that  they  closed  their  T, 
words  with  words  of  praise  and  supplications. ^ 


The  Mention  of,  and  the  Petition  for,  Rain, 
also  the  Habdalah,  in  the  Prayer. 

V.  2.  They  make  mention  of^  the  powers  of  the  M. 
rains  *  in  the  [Benediction  of]  the  resurrection  of 
the  dead,^  and  they  ask  for  rains  in  the  Bene- 
diction of  the  years  ^  and  [they  add]  the  Habdalah  ' 
in  "  Thou  that  graciously  givest  knowledge."  ^ 
R.  Aqiba  used  to  say :  One  says  it  (the  Habdalah) 
as  a  fourth  Benediction  by  itself.  R.  Eliezer  used 
to  say  :  With  the  Hoda'ah.^ 

T.  III.  9.  If  he  has  not  made  mention  of  the 
power  of  the  rains  in  [the  Benediction  of]  the 
Resurrection  of  the  dead,  and  has  not  asked  for 
the  rains  in  the  Benediction  of  the  years,  he  must 
be  turned  back. 

If  he  has  not  said  the  Habdalah  at  "Thou  that 
graciously  givest  knowledge,"  he  says  it  over  the 

^  the  prophets  oj old.  Literally  "the  former  prophets,"  but  this 
technical  term  for  the  Books  of  Joshua,  Judges,  Samuel,  and  Kings 
can  hardly  be  intended  here. 

*  For  the  principle  compare  the  direction  of  the  Massoretes  to 
repeat  Isa.  66*'  after  ver.  24. 

^  make  mention  of.     In  contrast  to  direct  petition,  see  note  5. 

*  the  powers  of  the  rains.  So  literally,  but  the  phrase  connotes 
the  manifestations  of  the  Divine  power  in  sending  rain. 

^  the  resurrection  of  the  dead.  The  words  "Thou  causest  the 
wind  to  blow  and  the  rain  to  fall"  are  inserted  in  the  second 
Benediction  of  the  Eighteen  during  the  winter  months  (SA,  p.  44). 

^  the  years.  The  petition  for  rain  is  used  in  the  ninth  Bene- 
diction from  Dec.  4  to  the  first  day  of  Passover  (SA,  p.  47). 

'  the  Habdalah.  A  short  Benediction  at  the  conclusion  of 
sabbath.  See  Staerk,  p.  26;  cf.  SA,  pp.  216  sq.,  Jewish  EncyclO' 
pedia,  vi.  pp.  118-121. 

^  knowledge.    The  fourth  Benediction  (SA,  p.  46). 

*  the  Hoda'ah,  p.  34  note. 

E 


40  TRACTATE  BERAKOTH  [M.  V. 

T.  cup.^     If  he   has   not  said   il  [there]  he  must  be 

turned  back. 

R.  Jose  said  :  Also  he  who  has  not  made  mention 
of  [the  covenant  I  in  the  thanksgiving  for  the  land - 
must  be  turned  back. 

Three  Examples  of  Benedictions  at  Wrong 
Times.    On  Mistakes  made  by  the  Leader. 

M.  V.  3.  He  that  saith  :  "Over  a  bird's  nest'  do 
Thy  mercies  extend,"  and  "  For  good  let  Thy 
name  be  remembered,"  *  and  "  We  praise,  we 
praise,"  ^  must  be  stopped.  As  for  him  that  passes 
before  the  Ark  ^  and  makes  a  mistake  let  another 
pass  in  his  stead.  Let  him  not  decline  [when 
asked  to  say  prayers  at  that  time].  Where  does 
he  begin  ?  At  the  beginning  of  the  Benediction 
in  which  he  [the  former]  made  the  mistake. 

^  the  cup.     At  the  end  of  the  sabbath,  SA,  p.  216. 

-  the  thanksgiving  for  the  land.  In  the  13enediction  after  the 
meal,  SA,  p.  280.  The  Erfurt  text  is  ungrammatical,  but  the 
Vienna  and  the  ordinary  text  read  "who  has  not  made  mention 
of  the  covenant  in  the  Benediction  for  the  land."  The  covenant 
is  "that  which  Thou  hast  sealed  in  our  flesh." 

^  Over  a  bird's  nest.  Deut.  22'.  The  prayer  would  continue 
"and  therefore  have  mercy  u])on  us."  But  this  implies  that 
Deut.  22^  was  recorded  to  exhibit  God's  mercy.  It  was  not  so. 
For  otherwise  God  would  not  allow  birds  and  beasts  to  be  killed. 
That  passage  is  to  be  accepted  as  God's  decree,  without  our  making 
use  of  it  for  such  a  purpose  {Tosaphoth  Yom  Tob).  It  is  possible, 
as  the  following  cases  are  connected  with  heretical  opinions,  that 
the  remembrance  of  Matt.  10-*  may  also  have  had  some  influence. 

*  For  good,  etc.  It  seems  to  deny  that  evil  is  permitted  by  God 
as  well  as  good. 

6  ]Ve  praise,  we  praise.  Twice  over.  The  speaker  may  be 
referring  to  more  than  one  divine  principle  (cf.  the  next  mishna  and 
M.  IX.  8  (5),  p.  87,  and  the  common  argument  for  the  Trinity 
from  the  threefold  use  of  "  Holy"  in  Isa.  vi.  3). 

•  hiyn  passes  before  the  Ark.  p.  19  note.  It  was  correct  for 
him  who  was  invited  to  lead  the  Tephillah  to  decline  the  first  time, 
but  to  yield  to  a  second  and  third  invitation  (Gemara  T.  B.  34"). 


T.  III.]         TRACTATE  BERAKOTH  41 

4.  He  ^  that  passes  before  the  Ark  must  not  M. 
answer  Amen  after  the  priests  ^  [for  fear  of]  dis- 
traction. If  no  priest  is  there  he  must  not  lift 
up  his  hands  [to  bless].  But  if  he  has  confidence 
that  if  he  lifts  up  his  hands  ^  [to  bless]  he  can 
return  to  his  prayer,  he  is  permitted  to  do  so. 

On  Mistakes  {continued).    R.  Ghanina's  Know- 
ledge of  the  Effect  of  His  Prayers. 

5.  He  who  is  praying  and  makes  a  mistake — 
it  is  a  bad  omen  for  him.  And  if  he  is  the  repre- 
sentative of  the  congregation  ^  it  is  a  bad  omen 
for  those  that  bid  him  represent  them,  because 
a  man's  representative  is  like  himself.^  They  tell 
of  R.  Chanina  b.  Dosa  that  he  used  to  pray  over 
the  sick  and  say :  This  one  will  live,  and  this 
one  will  die.  They  said  to  him  :  Whence  knowest 
thou  [this]?  He  said  to  them:  If  my  prayer  is 
fluent  ^  in   my  mouth   I   know  that  he  [the  sick 

^  B  prefixes  :  "  He  that  says,  Let  the  good  say  the  Benediction, 
lo,  this  smacks  of  heresy  {minuth),"  as  suggesting  the  division  of 
members  into  worthy  and  unworthy.  But  it  would  not  appear  to 
have  any  connexion  with  Christianity. 

^  after  the  priests.  The  blessing  from  Num.  6^*—^®  was  given 
by  the  priests  between  the  Eighteenth  and  Nineteenth  Benedictions 
(SA,  p.  53).  If  the  leader  said  "Amen"  he  was  in  danger  of 
forgetting  the  last  Benediction.  The  priests  face  the  people,  and 
the  leader  faces  the  priests  and  says  the  blessings  word  for  word 
for  them  to  repeat.  To  each  of  the  three  blessings  the  people  say 
Amen.     See  Maimonides. 

^  his  hands.  Literally  "his  palms,"  perhaps  the  palms  of  the 
hands  were  held  up  towards  the  congregation. 

*  the  representative  of  the  congregation  {shliach  tsibhur).  In 
his  duties  for  the  occasion  ;  it  was  not  a  permanent  office  (Elbogen, 
p.  488). 

^  like  himself.  Cf.  Matt.  io*°.  See  my  Manual  of  Christian 
Evidences  for  Jewish  People,  §§  339  sq. 

«  fluent.    Cf.  M.  IV.  3  (p.  31). 


42  TRACTATE   BERAKOTH  [M.  V. 

M.  man]  is  accepted,  and   if  not   1   know  that  he  is 

rejected. 

Additional  Matter  in  T. 

Reverence  in  Writing  the  Name. 

T.  III.  22.  He  who  is  writing  the  name  [of  the 
Lord]  may  not  return  a  man's  salutation  even  if  it 
be  that  of  a  king.  If  he  is  writing  five  or  six  such 
names,  when  he  has  finished  one  of  them  he  returns 
the  salutation. 

The  Benediction  of  Mourners. 

23.  In  a  place  where  they  are  accustomed  to 
say  the  Benediction  of  Mourners  as  three  prayers,^ 
we  say  three ;  where  as  two,  we  say  two ;  where  as 
one,  we  say  one. 

24.  In  a  place  where  they  are  accustomed  to  say 
the  Benediction  of  mourners  as  three  prayers,  a 
man  combines  the  first  with  that  about  the  Resur- 
rection of  the  Dead  and  seals  it  with  "  Thou  that 
quickenest  the  dead."  [He  combines]  the  second 
with  "  the  consolation  of  the  mourners  "  and  seals 
it  with  "  He  that  consoleth  His  people  and  His 
city."  [He  combines]  the  third  with  "  the  restitu- 
tion of  kindnesses,"  but  does  not  seal  it.  He  that 
dismisses  the  congregation  in  the  cemetery  has  no 
need  to  seal. 

On  Certain  Points  in  the  Eighteen. 

25.  The  Eighteen  Benedictions  which  the  Majo- 
rity have  ordered,  correspond  to  the  eighteen  times 
that  the  Lord  is  mentioned  in  the  Psalm  beginning 
"Give  to  the  Loa'/>,  0  ye  sons  of  the  mighty.''^  One 
combines  [the  Benediction  about]  the  Minim  ^  with 

^  as  three  prayers.  In  the  house,  on  the  part  of  visitors  after 
the  funeral.     SA,  pp.  323  sq.     Cf.  supra,  p.  21. 

»  Ps.  29. 

^  the  Minim.  The  Palestinian,  or  older  form  of  the  Twelfth 
Benediction  is,  "To  the  apostates  {mshumniudim)  let  there  be  no 


T.  III.]         TRACTATE  BERAKOTH  43 

that    about    the    Pharisees,^  and    that   about   the  T. 
Proselytes  with  that  about  the   Elders,^  and  that 
about  David  with  that  about  Jerusalem.^     If  men 
have    said    each    of    these    by    themselves,    their 
obligation  is  fulfilled. 


III. — Benedictions  at,  ani\ especially  after, 

Meals,  and  on  Various  Occasions. 

The  Proper  Forms  for  the  Different  Foods. 

VI.  I.  What  is  the  form  of  the  Benediction  over  M. 
fruits  ?  *  Over  the  fruits  of  trees  a  man  says  : 
"  Thou  that  Greatest  the  fruit  of  the  tree  " ;  with 
the  exception  of  wine,  for  over  wine  he  says  : 
"  Thou  that  creatcst  the  fruit  of  the  vine."  Over 
the  fruits  of  the  earth  he  says :  "  Thou  that 
Greatest  the  fruit  of  the  ground  ";  with  the  ex- 
ception of  a  piece  of  bread,  for  over  a  piece  of 
bread  he  says :  "  Thou  that  bringest  forth  bread 
from  the  earth."    Over  vegetables  he  says  :  "  Thou 

hope,  and  the  kingdom  of  pride  do  Thou  quickly  root  out  in  our 
days.  And  let  the  Christians  {nofzrim),  and  the  minim,  perish  as  in 
a  moment.  Let  them  be  wiped  out  of  the  book  of  life,  and  with 
the  righteous  let  them  not  be  written.  Blessed  art  Thou,  O  Lord, 
who  subdueth  the  proud."  The  common,  and  later,  form  may  be 
found  in  SA,  p.  48. 

^  the  Pharisees.  The  word  does  not  occur  in  either  of  the  two 
forms  of  the  Shemoneh  Esreh,  though  in  the  best  text  of  the  Baby- 
lonian "the  pious"  (hachasidim)  are  mentioned  in  No.  13  (SA, 
p.  48). 

*  the  Proselytes  .  .  .  the  Elders.  See  the  common  text  of 
No.  13. 

^  David  .  .  .  Jerusalem.  So  the  Palestinian  and  the  common 
text  of  No.  14  (SA,  p.  49).  But  David  is  not  mentioned  in  the 
best  text  of  the  Babylonian  form. 

*  On  Grace  at  meals,  both  before  and  after,  see  SA,  pp.  278-286. 
The  Grace  before  meals  was  very  short  (SA,  p.  278),  that  after  was 
elaborate  and  the  rules  followinsi  refer  to  variations  in  it. 


.}4  TKA(  TATE   BERAKOTH         [M.  VI. 

M,  that  Greatest  the  fruit  of  the  f^round."  R.  Judah 
used  to  say  :  "  Thou  that  Greatest  different  kinds 
of  herbs." 

2.  If  a  man  has  said  over  the  fruits  of  trees  the 
licncdietion  :  "  Thou  that  Greatest  the  fruit  of  the 
£:[round  "  ^  he  has  fulfilled  his  obligation.  Over  the 
fruits  of  the  earth,  ''^Thou  that  Greatest  the  fruit  of 
the  tree  " — he  has  not  fulfilled  it.^  And  if  he  has 
said  over  them  all,  "  By  whose  word  all  things 
exist,"  he  has  fulfilled  it.^ 

3.  Over  anything  that  has  not  grown  out  of  the 
earth  [c.o^.  animal  food],  he  says,  "By  whose  word 
all  things  exist."  Over  vinegar,  and  over  loeusts,'* 
and  over  [fallen]  unripe  fruits,  he  says  :  "  By  whose 
word  all  things  exist."  ^  R.  Judah  says :  Any- 
thing which  belongs  to  a  kind  that  has  to  do 
with  a  Gurse^  must  not  have  a  Benedietion  said 
over  it. 

4.  If  a  man  has  in  front  of  him  many  kinds  [of 
fruit],  R.  Judah  says :  If  among  them  there  is  one 
of  the  seven  kinds  he  says  the  Benediction  over  it' 

'  The  ground.     Instead  of  "  the  tree"  SA,  p.  290. 

'  he  has  not  fulfilled  it.  A  tree  fairly  comes  under  things  that 
grow  from  the  ground,  and  the  Benediction  may  therefore  pass. 
But  a  vegetable  is  not  a  tree,  and  to  call  it  so  in  a  Benediction 
spoils  the  Benediction. 

^  SA,  p.  290.  P'or  this  gives  glory  to  Ilim  to  whom  it  is  due. 
The  phrase  "by  whose  word  "  may  underlie  John  i^. 

*  locusts.  Matt  3*. 

^  exist.  Some  MSS.  (not  B.)  add,  "  over  milk  and  over  cheese 
and  over  eggs,  '  by  whose  word,' "  etc. 

*  a  curse.  Because  of  corruption  as  in  the  case  of  vinegar  (from 
wine),  fallen  fruit,  cheese,  or  by  being  symbols  of  destruction  as  in 
the  case  of  locusts  (Joel  2  ^— "). 

■^  i.e.  the  Benediction  that  corresponds  to  whichever  of  the  seven 
kinds  (see  p.  57)  he  chooses. 


T.  IV.]  TRACTATE  BERAKOTH  45 

But  the  Majority  say :    He  says  the  Benediction  M. 
over  whichever  of  them  he  Hkes. 

T.  IV.  I.  Let  not  a  man  taste  anything  until  he  '■» 
pronounces   a   Benediction,   for  it   is  said  :    "  The 

Lord's  is  tJie  earth,  and  the  fulness  thereof ;  the 
world  and  they  that  dwell  in  it.''  ^  He  that  getteth 
enjoyment  out  of  this  world  without  a  Benediction, 
behold,  he  has  defrauded  (the  Lord),^  to  such  a 
degree  that  at  last  all  the  commands  are  loosed  for 
him.^  Let  not  a  mail  make  use  of  his  face,  his 
hands,  and  his  feet,  save  for  the  honour  of  his 
Owner,  for  it  is  said :  "  The  Lord  hath  made 
every thitig  for  JLis  oiun  purpose.'''^ 

2  In  the  case  of  date-honey,  cider,  and  vinegar 
made  from  late  grapes,  we  say  Benedictions  over 
them  in  the  same  way  that  we  say  Benedictions 
over  brine  (pickle).^ 

3.  In  the  case  of  unmixed  wine,  they  say  over  it 
the  Benediction  :  "  Thou  that  createst  the  fruit  of 
the  tree,"^  and  take  of  it  for  washing  the  hands.  If 
one  has  put  water  into  it  they  say  over  it  the  Bene- 
diction :  "Thou  that  createst  the  fruit  of  the  vine," 
and  they  do  not  take  of  it  for  washing  the  hands. 
These  are  the  words  of  R.  Eliezer.  But  the 
Majority  say  :  unmixed  or  mixed  are  all  one. '^  They 
say  over  it  the  Benediction  :  "Thou  that  createst 
the  fruit  of  the  vine,"  and  do  not  take  of  it  for 
washing  the  hands. 

4.  If    they    have   brought   before   him   different 

1  Ps.  24I. 

^  defrauded  (the  Lord).    The  verb  ma'al  suggests  Lev.  5^*. 

'  loosed  for  him.  One  duty  neglected  leads  to  total  disregard 
of  the  Law.     Cf.  Jas.  2^°.     For  "loosed"  cf.  Matt.  S^*. 

■*  Prov.  i6*. 

^  brine  {pickle).  The  Latin  word  muries  is  used.  For  the 
Benediction  they  must  be  treated  as  liquors,  not  as  fruits. 

*  ^/le  fruit  of  the  tree.  Unmixed  wine  was  usually  not  drunk, 
it  must  therefore  not  have  the  same  Benediction  as  wine  mixed  with 
water.     Cf.  p.  64. 

'  are  all  one.    Because  both  are  from  the  vine. 


46  TRACTATE  BERAKOTH         (M.  VI. 

T,  kinds   of   dessert    he   says    the    benediction   over 

them:  "Thou  that  Greatest  diflerent  kinds  of 
sweetmeats.''^  Over  the  seeds  ^  he  says:  "Thou 
that  Greatest  diflerent  kinds  of  seeds."  And  over 
the  herbs  lie  says :  "  Thou  that  Greatest  diflerent 
kinds  of  herbs."  And  over  the  vegetables  he  says  : 
"Thou  that  Greatest  the  fruit  of  the  ground." 
R.  Judah  says:  "Blessed  is  He  that  causeth  the 
earth  to  produee  by  His  word."  R.  Meir  says : 
Even  if  he  has  seen  the  pieee  of  bread  and  says  : 
"Blessed  be  He  who  created  this  piece  of  bread; 
how  beautiful  is  it  !  " — this  is  its  Benediction.' 

5,  If  he  has  seen  figs,  and  has  said  :  "  Blessed  be 
He  who  has  created  these  figs  ;  how  beautiful  they 
are " — this  is  their  Benediction.  R.  Jose  says  : 
Everyone  who  changes  the  formula  which  the 
Majority  formed  in  a  Benediction  has  not  fulfilled 
his  obligation.  R.  Judah  says,  If  anything  is 
changed  from  its  natural  condition,  and  one  then 
makes  a  change  in  the  Benediction  of  it,  he  has 
fulfilled  his  obligation.^ 

6.  He  that  cheweth  [grains  of]  wheat  says  the 
Benediction  over  them,  "  that  Greatest  diflerent 
kinds  of  seeds."  If  he  has  baked  them  or  boiled 
them,  at  the  time  when  the  grains  remain  [distinct], 
he  says  the  Benediction  over  them  :  "  Who  bringest 
bread  out  from  the  earth,"  ^  and  (after  the  meal) 
he  says  three  Benedictions  over  them.^  If 
the  grains  do  not  remain  [distinct]  he  says  the 
Benediction   over   them :    "  who   Greatest   different 

*  Not  verbally  in  SA,  and  so  with  most  of  the  Benedictions  in 
this  section. 

^  the  setds.  Food,  other  than  bread,  prepared  from  any  of  "the 
five  species  of  grain  "  (wheat,  barley,  rye,  oats  and  spelt  (cf.  SA,  p. 
287).     Cf.  hijra,  pp.  47,  53. 

^  this  is  its  Benediction.  It  is  unnecessary  to  repeat  the  usual 
formula  of  SA,  p.  278. 

*  R.  Judah  grants  that  R.  Jose  is  ri^ht  if  the  figs  are  uncooked, 
but  not  otherwise. 

'  out  from  the  earth.     SA,  p.  278. 

*  SA,  p.  286,  short  old  form ;  pp.  280-282,  long  form. 


T.  IV.]  TRACTATE  BERAKOTH  47 

kinds   of   foods,"   and  he    says    one    Benediction  T. 
after  them.^ 

7.  He  that  cheweth  rice  ^  says  the  Benediction 
over  it :  "  who  Greatest  different  kinds  of  seeds."  If 
he  has  baked  it,  or  boiled  it,  so  long  as  the  grains 
remain  [distinct],  he  says  the  Benediction  over 
them  :  "  who  createst  different  kinds  of  foods,"  and 
does  not  say  any  Benediction  after  it  at  all.  This 
is  the  general  principle,  that  in  the  case  of  every- 
thing which  begins  with  (the  Benediction)  "who 
bringest  out  bread,"  one  says  three  Benedictions 
after  it. 


On  One  Benediction  exempting  Another. 

VI.  5.  If  a  man  has  said  the  Benediction  over  M. 
the  vi^ine  that  comes  before  the  meal  he  lets  the 
wine  that  is  after  the  meal  go  free.^  If  he  has 
said  the  Benediction  over  the  hors  d^ceuvre  that  is 
before  the  meal,  he  lets  the  hors  cTccuvre  that 
comes  after  the  meal  go  free.  If  he  has  said  the 
Benediction  over  the  piece  of  bread  he  lets  the 
hors  cfccuvre  go  free  ;  if  over  the  hors  d'cruvres  * 
he  does  not  let  the  piece  of  bread  go  free.  The 
school  of  Shammai  says  :  nor  anything  that  is 
cooked  in  the  pot.^ 

»  CfM.  VI.  8. 

2  rice.  Not  one  of  the  "seven"  kinds  (see  p.  53),  or  the 
five  seeds  (see  p.  46). 

^  lets  .  .  .  go  free.  Literally  "  he  exempts  the  wine  that  is  after 
the  meal,"  and  so  always  in  this  phrase.  The  present  regulation 
refers  only  to  sabbaths  and  feast-days,  on  which  a  man  intends 
when  he  says  the  Benediction  over  the  wine  before  the  meal  to 
partake  of  wine  also  after  the  meal  (Bartenora). 

*  (he  hors  d'osuvres.  The  plural  suggests  that  there  may  be 
more  than  one. 

'  nor  anything  thai  is  cooked  in  the  pot.     Such  as  groats, 


48  TKACTATE  BERAKOTll         |.M.  VI. 

Various  Regulations  respecting  Benedictions  at 
Meals. 

M,  6.  If  men  arc  already  seated  ^  each  says  the 
Benediction  for  himself.  If  they  have  reclined 
[on  their  couches  to  eat]  one  says  it  for  them 
all.-  If  wine  comes  to  them  in  the  midst  of  the 
meal  each  one  says  the  Benediction  for  himself.^ 
If  after  the  meal  one  says  it  for  them  all.  And 
he  says  it  over  the  spices  put  on  the  coals,'*  even 
though  the  spices  are  not  brought  in  until  only 
after  the  feast.'^ 

T.  IV.  8.  In  what  manner  is  the  order  of  the 
feast  ?  The  guests  enter  and  sit  on  benches  [and] 
on  chairs  until  they  have  all  entered.  When  they 
have  all  entered  and  are  given  water "  for  their 
hands,  each  one  washes  one  hand.  When  they 
have  mixed  them  the  cup  each  one  says  the  Bene- 
diction for  himself.  When  the  Jwrs  d'ceuvres  have 
been  brought  each  one  says  the  Benediction  for 
himself. 

If  they  have  gone  upstairs '  and  reclined,  and  are 

*  already  seated,  i.e.  without  any  previous  intention  of  having; 
a  ineal  together.  They  were  seated,  as  it  were,  by  chance,  not  in 
the  regular  order  of  reclinings  at  a  feast  together. 

*  For  they  are  plainly  of  one  company. 

*  for  himself.  The  mouths  of  the  others  may  not  be  empty,  and 
they  cannot  say  Amen  with  safety.  Also  they  may  not  be  paying 
attention.     The  answer  is  attributed  to  Ben  Zoma  in  T.  IV.  12. 

*  spices  put  on  the  coals.  To  sweeten  the  room  after  the  meal, 
or  in  honour  of  the  guests  (Krauss,  i,  238,  690  ;  iii.  63).  Cf.  infra, 
p.  68. 

^  after  the  feast.  When  the  closing  Benediction  will  have  been 
already  said. 

*  are  given  waier.  Zuckermandel's  text  (Erfurt  MS.),  not  the 
Vienna  MS.  or  the  ordinary  text,  has  two  terms  for  this  (wndthalu 
Wtu7ihnu). 

'  If  they  have  gone  upstairs,  i.e.  into  the  special  dining-room. 
Cf.  the  "  upper  room  "  {avdyaioi')  of  the  Last  Supper  (Mark  14^^ 
parallel  Luke  22^-). 


T.  IV.]         TRACTATE  BERAKOTH  49 

given  water  for  their  hands,  although  he  washes  one  T. 
hand  [before],  he  [now]  washes  both  his  hands. 
When  the  cup  is  mixed  for  them,  although  he  has 
said  the  Benediction  over  the  first  he  says  one 
[again]  over  the  second.  When  the  hors  d'oeuvres 
have  been  brought,  although  he  has  said  the  Bene- 
diction over  the  first  he  says  one  [again]  over  the 
second,  and  one  person  says  it  for  them  all.  He 
that  comes  after  three  hors  d'ceuvres  is  not  allowed 
to  enter. 

9.  Rabban  Simeon  ben  Gamahel  says  :  This  was 
a  great  custom  in  Jerusalem ;  a  towel  was  spread  on 
the  top  of  the  doorway ;  all  the  time  that  the  towel 
was  spread  guests  could  enter ;  when  the  towel  was 
removed  guests  were  not  allowed  to  enter. 

10.  And  further  there  was  another  custom  in 
Jerusalem.  They  used  to  entrust  the  meal  to  a 
cook.  If  anything  in  the  meal  was  faulty  they  used 
to  fine  the  cook.  Everything  had  to  be  for  the 
honour  of  the  host,  and  everything  for  the  honour 
of  the  guests. 

11.  The  rule  in  a  feast  is  that  if  one  goes  out  to 
relieve  nature,  he  washes  one  hand ;  if  to  speak  with 
his  companion  and  he  breaks  off  [from  the  meal], 
he  washes  both  hands, ^  Where  does  he  go  to 
wash  ?  He  comes  and  reclines  in  his  place,  and 
washes,  and  dries  his  hands,  ^  and  returns  the 
napkin  to  the  guests. 

12.  Ben  Zoma  was  asked:  Why  when  wine 
comes  in  the  middle  of  food  does  each  one  say  the 
Benediction  for  himself  ?  He  said  to  them :  because 
the  gullet  is  not  empty. ^ 

13.  If  rice  is  brought  them  and  wine,  one  says  a 

^  both  hands.  Long  absence  makes  it  almost  like  beginning 
the  meal  afresh. 

^  dries  his  hands.  This  is  what  we  expect,  but  both  Zucker- 
mandel's  and  the  common  text  (the  latter  in  brackets)  read  whii- 
piach,  which  usually ^means  "and  makes  his  hands  wet."  But  it 
may  perhaps  mean,  "and  claps  his  hands,"  i.e.  to  dry  them. 

«  Cf.  M.  VI.  6  (p.  48). 


50  TRACTATE   BERAKOTH         |M.  VI. 

T.  liencdiction  over  the  rice  and  lets  the  wine  go  free  ;  ^ 

if  radishes  and  unripe  dates,  one  says  a  licnediclion 
over  the  radishes  and  lets  the  unripe  dates  go  free.- 
V.  5.  What  is  the  order  of  reclining?  When 
there  are  two  couches,  the  eldest^  reclines  at 
the  head  of  the  first,  and  the  second  to  him,  below 
him  ;^  and  when  there  are  three  couches  the  eldest 
reclines  at  the  head  of  the  middle  one,  the  second 
to  him  above  him,  the  third  to  him  below  him.  So 
they  go  on  arranging  them. 

6.  The  order  of  washing  hands — how  is  it  [ar- 
ranged] ?  Up  to  the  number  of  five  [persons]  they 
begin  with  the  eldest ;  from  five  and  onwards  they 
begin  with  the  youngest. 

'I'he  order  of  mixing  the  cup — how  is  it  [ar- 
ranged]? In  the  middle  of  the  meal  they  begin 
with  the  eldest ;  and  after  the  meal  they  begin  with 
him  who  says  the  Benediction.  If  [the  latter]  wishes 
to  assign  the  honour  to  his  teacher,  or  to  one  who 
is  older  than  himself,  he  is  permitted  to  do  so. 

7.  Two  wait  each  for  the  other  at  a  dish  ;  ^  but 
three  do  not  wait.^  He  who  says  the  Benediction 
stretches  his  hand  out  first  [to  take  the  food].  If 
he  wishes  to  assign  the  honour  to  his  teacher,  or  to 
one  who  is  older  than  himself,  he  is  permittted  to 
do  so. 

^  lets  the  wine  go  free.     It  is  treated  as  sauce  for  the  rice. 

"  lets  the  unripe  dates  go  free.  Similarly  they  are  treated  as 
condiments  to  the  radishes. 

•'  the  eldest.  The  position  at  meals  is  determined  by  age,  but  in 
the  lecture  hall,  or  the  tribunal,  by  learning.  See  Krauss,  iii.  45, 
where  there  is  also  a  picture  of  an  early  model  of  a  meal,  reproduced 
from  Benzinger. 

*  below  him.  Persons  reclined  on  their  left  side  that  their  right 
hands  might  be  free.  "Below"  therefore  means  on  the  right, 
"  above"  on  the  left.  In  John  13*3  "5,  g^^  John  himself  was  on  the 
right  of  our  Lord,  and  perhaps  St.  Peter  on  our  Lord's  left. 

*  Two  wait.  Presumably  because  being  less  than  three  they 
cannot  form  a  religious  company  {vide  infra,  pp.  59,  62,  63)  and 
each  is  equal  to  the  other. 

"  three  do  not  wait.  They  do  form  a  company  and  have  a 
leader,  who  helps  himself  first. 


T.  IV.]         TRACTATE   BERAKOTH  51 

8.  A  man  may  not  take  a  bite  of  a  piece  and  T. 
then  return  it  to  the  dish,  for  fear  of  infection. 

9.  A  man  may  not  drink  of  a  cup  and  give  it  to 
his  companion,  because  men's  taste  differs.^ 

VI.  7,  If  salted  relish  ^  is  brought  before  him  at  M, 
first,  and  a  piece  of  bread  with  it,  he  says  the 
Benediction  over  the  salted  relish,  and  lets  the 
piece  of  bread  go  free,  for  the  piece  of  bread  is  an 
accompaniment  to  it.  This  is  the  general  rule : 
In  the  case  of  everything  which  is  the  principal 
food,  with  other  food  accompanying  it,  one  says 
the  Benediction  over  the  principal  food,  and  lets 
the  accompaniment  go  free. 

T.  IV.  14.  In  the  case  of  salted  fish,  and  a  piece 
of  bread — one  says  a  Benediction  over  the  salted 
fish  and  lets  the  piece  go  free.  R.  Chananiah  ben 
Gamaliel  says  :  In  the  case  of  a  bit  of  bread  that 
comes  first,  before  the  meal,  and  a  bit  of  bread 
that  comes  with  the  salted  fish  after  the  meal,  a 
Benediction  is  required  before  it  and  after  it. 

Rabban  Simeon  ben  Gamaliel  says :  Pieces  of 
bread  are  a  great  sign  to  guests.  So  long  as  the 
guests  see  the  pieces  they  know  that  something 
more  is  coming  after  them ; '  when  [they  see]  a 
whole  loaf  and  beans  they  know  that  nothing  else 
comes  after  them. 

15.  We  say*  the  Benediction  over  that  corn 
which  is  of  the  choicest.  How  so?  In  the  case 
of  a  whole  loaf  of  Lesbian  flour  ^  and  a  whole  loaf  of 

^  men's  taste  differs.     So  Krauss,  iii.  53,  264. 

*  salted  relish.  Aher  eating  much  sweet  fruit — "fruits  of 
Gennesareth,"  T.  B.  44" — to  prevent  weakness  of  the  stomach. 

^  after  them.     For  the  pieces  of  bread  served  as  spoons. 

*  We  say.     When  bread  of  different  kinds  is  set  before  us. 

'^  a  whole  loaf  of  Lesbian  flour  {shlema  shel  glusqin).  In  view 
of  the  succeeding  phrases  glusqin  is  the  material,  and  represents 
fine  flour  of  some  special  brand.     Jastrow  (p.  246^)  says  it  equals 


52  TRACTATE  BERAKOTII         fM.  VI. 

home-grown  ?  One  says  the  Ik'nediciion  over  the 
whole  loaf  of  Lesbian.  In  the  case  of  a  piece  of 
Lesbian  and  a  whole  loaf  of  home-grown  ?  One 
says  the  Uenediclion  over  the  whole  loaf  of  home- 
grown. If  there  is  wheaten  bread  and  barley  bread  ? 
One  says  the  Benediction  over  the  wheaten.  If 
there  is  a  piece  of  wheaten  and  a  whole  loaf  of 
barley?  One  says  the  Benediction  over  the  piece 
of  wheaten.  If  barley  bread  and  spelt  bread  ?  One 
says  the  Benediction  over  the  barley  bread.  But 
is  not  spelt  superior  to  barley  ?  Yes,  but  barley  is 
one  of  the.  seven  kinds,  and  spelt  is  not.  'i'his 
is  the  general  principle  :  In  the  case  of  everything 
that  is  one  of  the  seven  kinds  or  a  kind  of 
corn.  Rabban  Gamaliel  says :  One  says  three 
Benedictions  after  it;  and  the  Majority  say,  One 
Benediction. 

Now  there  is  an  incident  in  [the  life  of]  Rabban 
Gamaliel  and  some  Elders,  who  were  reclining  at 
a  meal  in  Jericho.  Dried  dates  ^  were  brought 
before  them.  R.  Aqiba  made  haste  and  said  one 
Benediction  after  it.  Rabban  Gamaliel  said  to 
him  :  Aqiba,  why  dost  thou  put  thy  head  between 
contending  parties?-  He  said  to  him:  Rabbi, 
thou  hast  taught  us  to  incline  after  the  greater 
number  ;  although  thou  sayest  so,  yet  the  Rule  is 
according  to  the  words  of  those  who  are  more 
numerous.^ 

R.  Judah  says  in  the  name  of  Rabban  Gamaliel : 
In  the  case  of  everything  which  is  one  of  the  seven 

"Lesbian,"  with  a  guttural  liefore  it.  But  in  form  the  connexion 
with  K6K\t^,  koWIkiov,  a  thick  roll,  is  more  probable.  In  the  latter 
case  the  classical  implication  that  /coA\(|  was  a  roll  made  of  coarse 
grain  does  not  apply  to  the  term  when  hebraized.  See  Krauss, 
i.  105,  472. 

'  Dried  dates.     (Kuthhdth.)     See  Krauss,  ii.  246. 

*  thy  head  between  contending  parties  :  i.  e.  why  deviate  from 
the  established  rule  ? 

^  Aqiba  argues  that  although  Gamaliel  and  his  companions 
asserted  that  three  Benedictions  ought  to  have  been  said,  yet  this 
was  not  the  opinion  of  the  real  majority  of  scholars. 


T.  IV.]         TRACTATE  BERAKOTH  53 

kinds  and  is  not  a  kind  of  corn,  and  in  the  case  of  T. 
corn  which  is  not  made  into  bread,  Rabban  Gamaliel 
says  a  man  says  three  Benedictions  after  it,  and 
the  Majority  say  :  One  Benediction.  In  the  case  of 
anything  which  is  not  one  of  the  seven  kinds,  and 
is  not  a  kind  of  corn,  Rabban  Gamaliel  says :  One 
Benediction,  and  the  Majority  say :  A  man  does 
not  say  any  Benediction  at  all. 

16.  There  is  an  incident  in  the  life  of  R.  Tar- 
phon,  who  was  sitting  in  the  shadow  of  a  dovecot 
on  a  sabbath  in  the  afternoon.  A  bucket  of  cold 
water  was  brought  before  him.  R.  Tarphon  said 
to  his  disciples :  In  what  manner  shall  he  who 
drinketh  water  to  satisfy  his  thirst  say  the  Benedic- 
tion ?  His  disciples  said  to  him  :  "  Teach  us,  O 
our  Rabbi."  He  said  to  them  :  "  Thou  that  creates! 
souls  and  that  which  they  need,"  He  said  to  them  : 
"  Shall  I  discuss  this  ?  "  They  said  to  him  :  "  Teach 
us."  He  said  to  them  :  Behold  He  said  :  "  and 
they  sat  down  to  eat  bread :  and  they  lifted  up  their 
eyes  and  looked,  and,  behold,  a  travelling  company  of 
Ishmaelites,"  ^  etc.  But  is  it  not  the  custom  of 
Arabs  to  be  carrying  nothing  but  skins  of  evil  odour 
and  resin?  But  [we  read]  that  they  set  that 
righteous  man  2  among  their  precious  things.^  Now 
behold  these  words  yield  the  argument  of  the  less 
to  the  greater  :  If  this  happened  at  a  time  when 
the  righteous  were  under  [God's]  anger,  and  mercy 
was  shown  them,  how  much  more  in  the  time  of 
His  mercy ! 

17.  Like  that  [are  the  words]  "  So  they  drew  near, 
and  carried  them  in  their  coats/'  ^  etc.  And  do  not 
these  words  yield  an  argument  of  the  less  to  the 

*  Gen.  37^^     The  passage  continues,  "came  from  Gilead,  with 
their  camels  bearing  spicery,  and  balm,  and  myrrh." 

*  that  righteous  man.     Cf.  Wisd.  lo^^'''  ;  and  perhaps  2  Pet.  2'. 
^  R.  Tarphon's  words  end  here  (see  Bacher,  Ag.  Tann.  I.  354  n.  3). 

He  is  explaining  how  God  gives  persons  what  they  need. 

*  Lev.  10*     The  Erfurt  MS.  has,  "and  they  brought  them  near," 
wayqdrbum,  but  this  can  hardly  be  right. 


54  TRACTATE  HERAKOTH         |M.  \  1. 

greater?  If  at  the  time  of  God's  wrath  aj^ainst  the 
righteous  mercy  is  shown  to  them,  how  much  more 
at  the  time  that  Me  Ikis  mercy  upon  them  !  Like 
that  expression  thou  findest  it  said  :  ^  "  The  lion  had 
not  eaten  the  carcase,  nor  lorn  the  ass."'-  And, 
behold,  the  words  yield  an  argument  of  the  less  to 
the  greater.  If  at  the  time  of  God's  wrath  against 
the  righteous  mercy  is  shown  to  them,  how  much 
^more  at  the  time  that  He  has  mercy  upon  them  ! 
He  said  to  them:  Shall  I  discuss  it?  They  said  : 
Teach  us,  O  our  Master.  He  said  to  them  :  Why 
did  Judah  deserve  the  kingdom?  They  said  to 
him  :  ^  Because  he  made  confession  ^  about  Tamar. 
1 8.  There  is  an  incident  of  four  elders  who  were 
sitting  in  the  portico  of  R.  Joshua.  These  were 
they  :  Eleazar  ben  Mattai,  Chananiah  ben  Chakinai, 
and  Simeon  ben  Azzai,  and  Simeon  the  Temanite.'' 
They  were  occupied  with  what  R.  Aqiba  had  taught 
them:  Why  did  Judah  deserve  the  kingdom? 
Because  he  made  confession  about  Tamar.  They 
added  further  of  themselves  :  "  Which  wise  men  tell 
from  their  fathers,  and  have  not  hid  it;  unto  whom 
alone  the  land  was  given,  and  no  stranger  passed 
among  them."  ^  He'  said  to  them:  What!  Is 
a  reward  given  for  transgression  ?  ^  But  •'  why  did 
Judah  deserve  the  kingdom?  Because  he  delivered 
his  brother  from  death,  for  it  is  said  :  "  And  Judah 

'  thou  findest  it  said.  Literally,  "thou  sayest.  But  it  is  a 
technical  expression  used  of  a  further  deduction  from  a  fresh  passage. 
See  Bacher,  Terniinologie,  I.  76. 

»  I  Kings  13**. 

^  They  said  to  him.  Bacher,  Ag.  Tann.  I.  354,  n.  5,  would 
omit  these  words,  because  Tarphon  naturally  gives  the  answer. 

•  he  made  confession.     {Hodah.)    The  same  root  as  Judah. 

*  On  these  four  contemporaries  (c.  100-130  A.u.)  see  Bacher, 
Ag.  Tayin.  I.  pp.  352-354- 

«  Job  15"^?. 

'  He.     Namely  R.  Aqiba,  or  perhaps  R.  Tarphon,  §  16. 

*  for  transgression.  In  spite  of  the  quotation  from  Job,  Judah's 
confession  of  sin  might  deserve  pardon  for  his  sin,  but  not  a  reward. 

•  But.  Introducing  a  fresh  question  in  argument,  and  so  in  the 
rest  <j(  the  section.     Cf.  Matt.  11*^?. 


T.  IV.]         TRACTATE  BERAKOTH  55 

said  unto  his  brothers,  What  profit,^'  etc.?  ''Come, 
and  let  us  sell  him  to  the  Ishmaelites,  and  let  not  our 
hand  be  upon  him."  ^  He  ^  said  to  them  :  It  is 
sufficient  unto  the  deliverance  that  it  should  atone 
for  the  sale.^ 

But  why  did  Judah  deserve  the  kingdom  ?  Be- 
cause of  his  humility.  For  it  is  said  :  "  Now  there- 
fore, let  thy  servant,  I  pray  thee,  abide  instead  of  the 
lad,"  *  etc.  Even  Saul  deserved  the  kingdom  only 
because  of  his  humility,  for  it  is  said  :  "  Lest  my 
father  leave  caring  for  the  asses,  and  take  thought  for 
us,"  ^  etc.  He  accounted  his  servant  like  himself. 
But  Samuel  did  not  so,  but  [said]  :  "  Lo,  thy  father 
hath  left  the  care  of  the  asses,  and  taketh  thought  for 
you,  saying.  What  shall  I  do  for  my  son  ?  "  ^  And 
when  he  was  fleeing  from  the  princedom,  what  does 
it  say  ?  "  Therefore  they  asked  of  the  Lord  further, 
/.s  there  yet  a  man  to  come  hither  ?  And  He  said,"  ' 
etc.  He  ^  said  to  them :  But  was  he  [Judah]  not 
a  surety,  and  the  end  of  being  surety  is  to  become 
free  from  suretyship.^  But  why  did  Judah  deserve 
the  kingdom  ?  Because  he  sanctified  the  name  of 
God  [lit.  :  the  Place]  at  the  Sea,  for  when  the  tribes 
came  and  stood  on  [the  edge  of]  the  sea,  this  one 
said :  I  am  going  down  first,  and  this  said :  I  am 
going  down  first ;  the  tribe  of  Judah  made  haste 
and  went  down  first,  and  sanctified  the  name  of 
God  at  the  sea.  And  concerning  that  time  does  it 
say :  "  Save  me,  0  God  ;  for  the  waters  are  come  in 
unto  my  soul.  I  sink  in  deep  mire,"  ^°  etc.,  and  so 
it  says :  "  When  Israel  went  forth  out  of  Egypt,  the 

^  Gen.  3726  sg,  2  He.    See  p.  54,  note  7. 

'  for  the  sale.  And  therefore  does  not  deserve  the  further 
blessing  of  the  kingdom. 

"  Gen.  44''3.  »  I  Sam.  95. 

«  I  Sam.  io2, 

■^  Ibid.  ver.  22,  which  reads,  "and  the  Lord  answered,  Behold, 
he  hath  hid  himself  among  the  stuff." 

*  He.     See  note  2. 

•  from  suretyship.     Therefore  no  other  reward  is  expected. 
"  Ps.  69^  ^?-. 

F 


50  TK  ACTA  IE   BEKAKOTli  [M.  VI. 

T.  house  of  Jacob  from  a  people  of  strange  language  ; 

Judali  became  his  sanctuary,  Israel  his  dominion."  ^ 
Judah,  because  he  sanctified  the  name  of  God  at 
the  Sea  :  therefore  Israel  became  his,  /'.  e.  Judah's, 
dominion. 

19.  If  [during  the  meal]  they  have  moved  to 
conduct  a  bride  home,-  and  have  left  there  [at  the 
meal]  even  one  old  man,  or  even  a  sick  man,  it  is 
not  necessary  for  them  to  say  a  Benediction  in 
irregular  order ;  ^  and,  when  they  return,  it  is  not 
necessary  for  them  to  say  it  as  at  the  beginning.  If 
they  have  not  left  anyone  there,  even  an  old  man, 
or  a  sick  man,  it  is  necessary  for  them  to  say 
a  Benediction  in  irregular  order,  and  when  they 
return  it  is  necessary  to  say  it  as  at  the  beginning. 

20.  In  the  case  of  the  master  of  the  house  who 
is  reclining  and  eating,^  and  his  partner  calls  him 
to  speak  with  him,  it  is  not  necessary  to  say  a 
Benediction  in  irregular  order,  and  when  he  returns 
it  is  not  necessary  to  say  it  as  at  the  beginning.  If 
he  withdraws  [voluntarily  and  for  some  time]  it  is 
necessary  to  say  a  Benediction  in  irregular  order, 
and  when  he  returns  it  is  necessary  to  say  it  as  at 
the  beginning. 

21.  In  the  case  of  workmen  who  are  picking  figs, 
or  cutting  dates,  or  plucking  olives,  although  they 
repeatedly  break  off  and  eat  (some  of  what  they 
pick),  it  is  not  necessary  for  them  to  say  the 
Benediction  in  irregular  order,  and  when  they 
return   it   is   not   necessary   for    them   to   say  the 

^  Ps.  1141^?-. 

^  to  conduct  a  bride  home.  This  was  so  meritorious  an  act  that 
the  study  of  the  Torah  might  be  interrupted  in  order  to  do  so. 
See  Krauss,  ii.  39. 

3  in  irregular  order.  {Imiphrea'.)  Because  it  ought  to  be  said 
really  after  the  whole  meal,  and  (if  it  is  said),  it  is  in  fact  followed 
by  a  fresh  Benediction  as  at  the  beginning.  The  presence  of  an 
old  or  a  sick  man  continues  the  one  meal  until  the  others  return. 
In  M.  II.  4  (3)  it  refers  to  saying  the  portions  of  the  Shma'  in  an 
irregular  order  (supra,  p.  16). 

*  eating.     Alone,  without  guests. 


T.  IV.]         TRACTATE  BERAKOTH  57 

Benediction  as  at  the  beginning.     If  they  withdraw  T. 
it  is  necessary  to  say  the  Benediction  in  irregular 
order,  and  when  they  return  it  is  necessary  for  them 
to  say  the  Benediction  as  at  the  beginning. 

VI.  8.  If.  one  has  eaten  figs,  and  grapes,  and  M. 
pomegranates,  he  says  three  Benedictions  ^  over 
them.2  This  is  the  opinion  of  Rabban  Gamaliel. 
But  the  Majority  say :  One  Benediction  [which  is] 
the  summary  of  three.  R.  Aqiba  says :  even  if 
he  eats  vegetable  potage  as  his  meal,  he  says  three 
Benedictions  over  it.  And  he  who  drinks  water 
to  satisfy  his  thirst  says  [the  Benediction],  "For 
all  came  into  existence  by  His  word."  ^  R.  Tarphon 
says :  [He  says],  "  Thou  that  createst  souls  and 
their  needs."  * 


The  Entrance  on  the  Sabbath,  the  Meal,  and 
the  Benedictions. 

T.  V.  I.  A  man  does  not  eat  on  the  eve  of  the 
sabbath  from  the  afternoon*^  and  onwards,  so  that 
he  may  enter  on  the  sabbath  with  desire.  These 
are  the  words  of  R.  Judah.  R.  Jose  says :  He 
continues  to  eat  until  the  time  that  it  is  getting 
dark. 

2.  An  incident  [is  related]  of  Rabban  Simeon 
ben  Gamaliel  and  R.  Judah  and  R.  Jose,  that  they 
were  reclining  at  a  meal  in  Accho,  and  the  holy 

^  three  Benedictions.  S  A,  pp.  280,  282.  Because  they  all  belong 
to  the  seven  kinds,  Deut.  8^-  ^",  wheat,  bailey,  vine,  fig,  pome- 
granate, olive  oil,  honey. 

^  over  them.  B  has  "after  them,"  which  expresses  the  fact 
more  clearly.     See  Deut.  8^". 

^  SA,  p.  290.  *  Ihid. 

^  the  afternoon  (ha  minchah),  i.e.  about  3. 30  p.m.  Vide  supra, 
p.  28. 


58  TRACTATE  BERAKOTH         [M.  VI. 

T.  day  drew  on.'     Rabban  Simeon  ben  Gamaliel  said 

to  R.  Jose:  Let  us  leave  off  for  the  sabbath.-  lie 
said  to  him  :  Every  single  day  dost  thou  prefer  my 
words  of  Judah,  and  now  thou  preferrest  the  words 
of  Judah  to  mine  !  "  IVill  he  even  force  the  queen 
with  me  in  the  house ?"^ 

He  said  to  him  :  If  so  let  us  not  leave  off.  Per- 
haps you  [two]  will  decide  the  Rule  in  Israel.* 
They  say  that  tliey  did  not  move  thence  until  they 
had  decided  the  Rule  according^  to  the  words  of 
R.  Jose. 

3.  In  the  case  of  guests  who  are  reclining  at  a 
meal  near  the  master  of  the  house,  and  the  holy 
day  has  drawn  on,  they  move  with  the  darkness  to 
the  Lecture  Hall,^  and,  when  they  return,  mix  them 
the  cup,  saying  over  it  the  sanctification  of  the  day.' 
Such  are  the  words  of  R.  Judah.  R.  Jose  says : 
Each  eats  on  until  the  time  that  it  is  dark.^ 

4.  When  the  first  cup  is  mixed  for  him  (the 
master  of  the  house)  he  says  over  it  the  Benediction 
after  the  meal,  and  makes  mention  of  the  Benedic- 

^  and  the  holy  day  drew  on.  Literally,  "  and  the  clay  became 
holy  upon  them,"  i.e.  the  sahbath  began,  for  darkness  came  on. 

*  Let  us  leave  off  for  the  sabbath.  For  this  meal  belongs  to 
the  weekday ;  let  us  honour  the  sabbath  by  beginning  a  fresh 
one. 

3  Esther  7«. 

*  the  Rule  in  Israel.  Or  perhaps,  according  to  the  Vienna  MS., 
and  T.  J.  Pesachim  37  '',  "  lest  perchance  a  Rule  be  decided  in 
Israel,"  one  way  or  the  other. 

'  according  to  the  words  of  R.  Jose.  That  it  was  not  necessary 
to  leave  off. 

*  to  the  Lecture  Hall.  In  order  to  be  occupied  with  Torah 
when  the  sabbath  begins. 

^  the  sanctification  of  the  day.  This  was  originally  said  only 
in  the  house,  aiid  its  use  in  the  synagogue  ' '  arose  from  the  custom 
of  entertaining  and  lodging  w.-iyfarers  in  the  Synagogue  precincts, 
and  thus  the  rite  was  part  of  the  meal  provided  for  the  communal 
guests"  (Abrahams  on  SA,  p.  124).  Sec  also  Elbogen  (p.  iii), 
who  dates  the  observance  in  the  synagogue  from  the  earliest 
Gemara  teachers  in  Babylon  (c.  200  a.d.  ). 

*  dark.  For  not  until  then  is  it  necessary  to  light  the  sabbath 
lamp,  and  to  say  the  necessary  prayer. 


T.  v.]  TRACTATE  BERAKOTH  59 

tion  of  the  sabbath  in  the   Benediction  after  the  T. 
meal.     And  at  the  second  [cup]  he  says  over  it  the 
sanctification  of  the  day. 

Who  may  be  invited  to  partake  in  the 
Benediction  after  Meals. 

VII.  I.  Three  persons  who  have  eaten  together  jyj 
are  bound  to  give  an  invitation.^  But  [in  the  case 
of  him  who  eats]  Dmai'^  and  First  Tithes  from 
which  their  Contribution  has  been  taken,^  and 
Second  Tithes*  and  consecrated  things^  which 
have  been  redeemed,^  and  the  attendant  who  eats 
as  much  as  an  oUve,  and  the  Cuthsean  (Samaritan) — 
one  gives  no  such  invitation  '  with  respect  to  them. 

2  (i).  But  as  for  him  who  eats  Tebel,^  and  First 
Tithes  from  which  their  priests'  share  has  not  been 
taken,  and  Second  Tithes  and  consecrated  things 

1  to  give  an  invitation.  One  of  those  present  must  invite  the 
other  two  to  join  with  him  in  a  Benediction  at  the  end  of  a  meal. 
SA,  p.  279,  with  Abrahams'  note  ;  vide  supra,  p.  50. 

*  Dmai.  Literally,  "suspicion"  or  "talk."  Fruits  about 
which  there  is  a  suspicion  whether  they  have  been  tithed  or  not. 
The  third  treatise  of  the  Mishna  deals  with  this  subject,  and  is  so 
called.     For  the  duty  of  tithing  see  Lev.  27^". 

^  First  Tithes  from  which  their  Contribution  has  been  taken. 
For  the  Contribution  see  Num.  15"^^""^^,  and  Driver's  note  on 
Deut.  12^  It  is  said  to  have  varied  from  the  sixtieth  to  the 
fortieth  part  of  the  whole  untithed  produce.  The  remainder  was 
tithed. 

*  Second  Tithes,  Num.  i8^^  The  Second  Tithe  was  taken 
from  the  remainder  after  the  First  Tithe. 

^  consecrated  things.     As  for  example,  Firstlings,  Lev.  27^®  sg.. 

®  which  have  been  redeemed.  This  refers  to  the  two  last  cases, 
for  only  if  they  were  redeemed  could  they  be  eaten.  Redemption 
was  made  by  giving  the  value  of  the  thing  plus  a  fifth  of  that 
value,  Lev.  27^^'  ^^ 

'  one  gives  no  such  invitation.  B  omits  the  negative,  and 
rightly,  in  view  of  the  next  clause. 

*  Tebel,  Food  from  which  no  Contribution  or  Tithe  has  been 
taken. 


6o  TRACTATl-    BERAKOTil        |M.  \  Jl. 

M.  which  ha\e  not  been  redeemed,  also  if  the  attendant 
cats  less  than  as  much  as  an  olive,  and  the 
stranger^ — one  gives  no  invitation  with  respect  to 
them. 

T.  V.  lo.  If  one  is  acting  as  servant  to  two, 
bchokl,  he  eats  with  them  :  2  if  to  three,  he  does 
not  cat  with  them  until  they  give  him  i)ermission.^ 

Women  Slaves  and  Children  excluded.  The 
Quantity  of  Food  over  which  Grace  must 
be  said. 

M.  VII.  3  (2).  Women,  and  slaves,  and  little 
children,^  are  not  invited  [to  say  the  Benediction], 
What  is  the  least  account  of  food  which  qualifies 
for  the  invitation  ?  Not  less  than  the  size  of  an 
olive.  R.  Judah  says  not  less  than  the  size  of 
an  egg. 

T.  V.  14.  All  are  under  obligation  to  say  in  the 
case  of  the  Benediction  after  the  meal :  priests, 
Levites,  and  Israelites  and  proselytes  and  slaves, 
freedmen,  priests  of  illegitimate  birth,^  Nethinim, 
and  bastards,  eunuchs  of  men,  and  eunuchs  by 
birth,*'  and  eunuchs  of  all  kinds.'  All  are  under 
obligation,  and  can  set  the  majority  free  from 
obligation.^      Persons   of  uncertain  or  double  sex 

*  the  stranger.     Neither  Jew  nor  Samaritan. 

-  he  eats  with  them.  He  makes  a  third  person,  enabling  the 
formal  invitation  to  be  given.     It  is  understood  that  he  is  a  Jew. 

3  until  they  give  him  permission.  For  his  presence  is  not 
necessary. 

*  Cf.  M.  III.  3  (supra,  p.  23). 

^  priests  of  illegitimate  birth  {chalalim),  e.g.  sons  of  a  priest 
who  had  married  a  widow. 

«  Cf.  Matt.  19". 

'  The  language  is  that  of  Deut.  23^. 

®  cati  set  .  .  .  free  from  obligation.  By  one  of  them  saying  the 
Benediction  on  behalf  of  those  who  are  present. 


T.  v.]  TRACTATE  BERAKOTH  6i 

are  under  obligation,  but  cannot  set  the  majority  T» 
free  from  the  obligation. 

15.  One  who  is  of  double  sex  sets  one  like  him- 
self free  [from  his  obligation],  but  no  one  else ;  one 
who  is  of  uncertain  sex  sets  neither  free. 

1 6.  One  who  is  half  a  slave  and  half  of  free  birth 
sets  neither  one  like  himself  nor  any  one  else  free 
[from  their  obligation]. 

17.  Women  and  slaves  and  children  do  not  set 
the  majority  free  from  their  obligation.  [Yet]  in 
fact  they  say :  ^  A  woman  says  the  Benediction  for 
her  husband,  a  son  for  his  father,  a  slave  for  his 
master. 

18.  A  child  who  can  eat  anything  about  the  size 
of  an  olive  we  include  in  the  invitation  to  say  the 
Benediction,  but  him  who  cannot  eat  anything 
about  the  size  of  an  olive  we  do  not.  We  do  not 
insist  on  preciseness  with  a  child,  whether  he  says, 
"Let  us  bless,"  or  says,  "Blessed  be  He."  We 
do  not  take  him  up  for  this,  but  the  precisians  do 
take  him  up  for  this. 

20.  Rabban  Simeon  ben  Gamaliel  says :  If  they 
have  gone  upstairs,  and  have  reclined  at  meat,  and 
he  dips  his  hands  (in  the  dish)  with  them,  although 
he  has  not  eaten  with  them  [any]  corn  as  much  as 
an  olive,  behold  these  invite  him.^ 

11.  If  a  sweet  relish  comes  to  him  in  the  middle 
of  the  meal,  one  says  the  Benediction  over  the 
meal,  and  lets  the  sweet  relish  go  free. 

12.  R.  Mona  ^  says  in  the  name  of  R.  Judah, 
A  bit  of  bread  that  comes  with  dessert  after  food 
requires  a  Benediction  before  it  and  after  it. 

13.  The  first  water  (for  washing  before  the  meal) 
is  a  matter  of  choice  ;  the  latter  *  (after  the  meal)  a 

1  they  say.    i-e.  This  is  the  Rule. 

^  these  invite  him,  viz.,  to  say  the  Benediction  after  the  meal. 

^  R.  Mona.  His  usual  name,  as  it  seems,  is  Mana.  Evidently 
a  mishna-teacher  of  the  fourth  generation,  c.  160-200  a.d. 

*  The  first  water  .  .  .  the  latter.  These  become  technical  ex- 
pressions for  the  ceremonial  washing  before  and  after  meals,  and 


62  TRACTATE  BERAKOTII        [M.  VII. 

^'  matter  of  obligation.     In  the  case  of  the  first  water 

if  one  wishes  to  leave  off,  one  leaves  off;  but  in  the 
case  of  the  latter  water,  if  one  wishes  to  leave  off 
one  does  not. 


The  Words  of  the  Invitation  depend  on  the 
Number  Present. 

M.  VII.  4  (3).  How  is  the  invitation  worded?  ^  In 
the  case  of  three  persons  they  say :  "  Let  us 
bless."  2  If  there  are  three  besides  the  speaker, 
he  says  :  "Blessed  be  He."  ^  If  there  are  ten  he 
says:  "Let  us  bless  our  God."  If  there  are  ten 
besides  the  speaker  he  says :  "  Blessed  be  He." 
It  is  all  the  same  whether  there  be  ten  or  ten 
myriads.* 

5  (3  cont.).  In  the  case  of  a  hundred  he  says  : 
"  Let  us  bless  the  LoRD  our  God."  In  the  case  of 
a  hundred  besides  the  speaker  he  says :  "  Blessed 
be  He."     In  the  case  of  a  thousand  they  say  :  "  Let 


occur  in  the  proverb  :  "[The  neglect  of]  the  first  water  makes 
one  eat  pork  [for  the  host  thinks  one  a  GentileJ,  and  [the  neglect  of] 
the  latter  water  commits  murder,"  i.e.  one  duty  neglected  brings 
about  the  commission  of  a  serious,  but  relatively  small,  sin,  a  second 
the  commission  of  a  great  one.  The  proverb  is  given  summing  up 
an  illustration  of  its  truth,  in  T.  B.   Yovia,  83  *. 

'  How  is  the  invitation  worded  ?  The  formulae  are  essentially 
the  same  as  in  SA,  p.  279.     See  also  Abrahams'  notes. 

^  ^' Let  us  bless."  Observe  the  gradation.  Here  no  name  is 
mentioned,  for  ten  alone  is  a  fully  religious  assembly  ;  where  there 
are  ten,  "our  God";  where  a  hundred,  "the  Lord  our  God"; 
where  a  thousand,  "the  Lord  our  God,  the  God  of  Israel,  the  God 
of  hosts"  ;  where  a  myriad,  there  is  the  addition  of  "dwelling 
between  the  cherubims." 

^  Blessed  be  He.  B  has  "Bless  ye"  wherever  "Blessed  be 
He  "  comes  in  this  and  the  next  mishna  (in  C). 

♦  myriads.     See  the  next  mishna  (in  C. ). 


T.  v.]  TRACTATE  BERAKOTH  63 

us  bless  the  LORD  our  God,  the  God  of  Israel,  the  M. 
God  of  hosts."  1 

In  the  case  of  a  myriad  besides  the  speaker,  he 
says  :  "  Blessed  be  He."  According  to  the  word- 
ing of  his  blessing  ^  so  do  they  respond  after  him  : 
"  Blessed  be  the  Lord  our  God,  the  God  of  Israel, 
the  God  of  hosts,  dwelling  between  the  cherubim, 
for  the  meal  that  we  have  eaten." 

R.  Jose,  the  Galilean,  says  :  According  to  the 
number  of  the  congregation  do  they  frame  the 
Benediction,  for  it  is  said,  "  By  congregations  bless 
ye  God  the  Lord,  from  the  fountain  of  Israeli  ^ 

6  (3  cont.).  R.  Aqiba  says :  How  do  we  find  it 
in  the  synagogue  ?  *  It  is  all  one  whether  there 
be  many  or  few ;  they  say,  Bless  ye  the  LORD." 
R.  Ishmael  says :  "  Bless  ye  the  LoRD  who  is 
blessed,"  ^ 

Gompanies,  how  to  be  divided. 

7.  (4  cont.).  Three  who  have  eaten  together  are 
not  allowed  to  separate.^     So  also  with  four  or 

^  B.  adds  :  "In  the  case  of  a  thousand  besides  the  speaker,  he 
says,  Bless  ye.  In  the  case  of  a  myriad  one  says.  Let  us  bless  the 
Lord  our  God,  the  God  of  Israel,  the  God  of  hosts,  who  dwelleth 
between  the  cherubim,  over  the  meal  that  we  have  eaten." 

*  According  to  the  wording  of  his  blessing.  C  has,  literally, 
"  According  to  the  subject  which  he  says,  blesses  "  {sic). 

»  Ps.  68"«. 

*  in  the  synagogue.  WTiere  people  are  going  and  coming,  so 
that  their  number  is  not  known,  in  contrast  to  a  private  meal,  where 
it  is.  Aqiba  implies  that  the  practice  in  the  synagogue  should  guide 
that  elsewhere.     Cf.  p.  69. 

^  The  Halaka  (Rule)  follows  R.  Ishmael  (Bartenora). 

*  to  separat*.  Into  two  or  more  divisions,  to  say  the  Grace  after 
the  meal.  For  three  is  the  lowest  number  for  a  religious  company. 
Therefore  four  or  five  may  not  be  divided.     Cf.  p.  50. 


64  TRACTATE  BERAKOTH        [M.  VII 

M.  five.     If  there  arc  six  they  may  be  divided,  and 
so  up  to  ten.*     But  not  ten  until  there  be  twenty. 

T.  V.  19.  In  the  case  of  twenty  persons  they  are 
divided  [into  two  groups],  provided  that  there  be 
none  among  them  who  separated  himself  from  the 
invitation.2 


On  Companies  joining  for  the  Benediction  at 
the  End  of  a  Meal.  The  Benediction  over 
Wine  —  Whether  Water  should  be  added 
first. 

jyi.  VII.  8  (5).  If  there  are  two  companies  that  are 
eating  in  one  house  when  some  of  them  [can]  see 
the  others,  behold,  they  join  themselves  together  to 
give  the  invitation  [to  say  the  Benediction].  But 
if  not,  then  they  give  the  invitation  each  party  to 
themselves. 

They  do  not  say  the  Benediction  over  the  wine 
until  one  puts  water  into  it.  This  is  the  opinion 
of  R.  Eliezer.^  But  the  Majority  say  :  They  say 
the  Benediction. 

^  ten.  For  ten  also  is  a  company.  Therefore  also  the  numbers 
from  eleven  to  nineteen  may  not  be  divided. 

^  frotn  the  invitation.  By  having  already  said  the  Benediction 
for  himself. 

•  R.  Eliezer.  His  reason  was  that  until  water  was  mixed  with 
the  wine  there  was  some  doubt  whether  it  was  drunk  (cf.  p.  45). 
The  Majority  assume  it  would  be.  The  fact  that  our  Lord  spoke  a 
Benediction  over  the  wine  at  the  Last  Supper  (Mark  14^';  Matt. 
26"';  Luke  22";  and  apparently  i  Cor.  11 -'"-^J.  This  supplies 
no  evidence  that  water  had  been  already  mixed  with  it,  if  He 
followed  the  opinion  of  the  Majority. 


T.  VI.]  TRACTATE  BERAKOTH  65 

Points  in  Dispute  between  the  Schools  of 
Shammai  and  Hillel :  The  Order  of  the 
Benedictions. 

VIII.  I.  The  following  are  the  points  of  dif- M. 
ference  between  the  School  of  Shammai  and  the 
School  of  Hillel^  in  the  case  of  a  meal.  The 
School  of  Shammai  say  :  One  says  ^  the  Benedic- 
tion over  the  day,  and  afterwards  the  Benediction 
over  the  wine  ;  and  the  School  of  Hillel  say  :  One 
says  the  benediction  over  the  wine,  and  afterwards 
over  the  day. 

T.  VI.  r.  Matters  which  are  in  dispute  between 
the  School  of  Shammai  and  the  School  of  Hillel  in 
the  case  of  a  meal. 

The  School  of  Shammai  say  :  One  pronounces 
the  Benediction  over  the  day,  and  afterwards  the 
Benediction  over  the  wine.  For  the  day  carries 
with  it  the  coming  of  the  wine,  and  the  holy  day 
had  already  come  before  the  wine  had  come. 

The  School  of  Hillel  say  :  One  pronounces  the 
Benediction  over  the  wine,  and  afterwards  over 
the  day.  For  the  wine  carries  with  it  the  saying 
of  sanctification  of  the  day.^  Another  reason  [given] 
is  :  The  Benediction  of  the  wine  is  constant,  but 
the  Benediction  of  the  day  is  not  constant.*  And 
the  Rule  is  according  to  the  words  of  the  School  of 
Hillel. 

III.  8.  The  question  of  honouring  the  day  and 
honouring  the  night.     The  honouring  of  the  day 

^  The  reasons  in  each  case  are  given  in  T. 

^  One  says.     i.e.  at  the  beginning  of  Sabbaths  and  Festivals. 

^  sanctification  of  the  day.  The  Benediction  which  mentions 
the  day  is  never  uttered  without  the  use  of  wine. 

*  constant  .  .  .  not  constant.  That  which  is  done  every  day 
has  a  claim  prior  to  that  which  is  done  only  occasionally. 


66  TRACTATE  BERAKOTll      jM.  VTII. 

T.  takes  the   precedence  over  honouring  tlic  night. ^ 

If  one  has  only  one  cup  (of  wine),  the  sanctification 
of  the  day  takes  the  precedence  over  the  honouring 
of  the  day  and  the  honouring  of  the  night.- 

In  the  case  of  sabbath  nights  and  feast-day 
nights.  In  them  [both]  is  the  sanctification  of  the 
day  (spoken)  over  the  cup,  and  in  them  [both]  is 
the  mention  [of  the  hoUness  of  the  day]  in  the 
Benediction  after  the  meal.^ 

Sabbath,  and  feast-day,  and  the  first  day  of  the 
month,  and  the  weekdays  of  the  feasts — in  them 
[a.\\]  is  the  mention  [of  the  hoHness  of  the  day]  in 
the  Benediction  after  the  meal,  but  there  is  not  in 
them  the  sanctification  of  the  day  over  the  cup. 

The   Order   of  Washing  Hands  and 
Mixing  the  Cup. 

M.  VIII.  2.  The  School  of  Shammai  say:  Men 
wash  their  hands  ^  and  afterwards  mix  the  cup. 
And  the  School  of  Hillel  say :  Men  mix  the  cup 
and  afterwards  wash  their  hands.^ 

T.  VI.  2.  The  School  of  Shammai  say :  Men 
wash  their  hands,  and  afterwards  mix  the  cup. 
Perchance  [any]  moisture  which  is  on  the  outside 
of  the  cup**  becomes  unclean  through  the  hands, 
and  makes  the  cup  unclean  again. 

But  the  School  of  Hillel  say  :  The  outside  of  the 
cup  is  unclean  in  any  case.     Another  reason  [given] 

^  If  it  is  impossible  to  honour  both  day  and  night  of  sabbath  or 
festival  by  special  meals  one  should  reserve  it  for  the  day  (of. 
Laible). 

*  The  Benediction  should  be  said  over  that  one  cup  at  the 
entrance  of  the  day  (cf.  Laible). 

'  The  portion  stating  the  special  reference  of  each  festival  is  to 
be  mentioned. 

*  wash  their  hands.     By  pouring  water  over  them. 
'  On  this  mishna  see  T. 

*  on  the  outside  of  the  cup.  Hence  the  need  to  clean  the 
outside,  Malt.  23"^ 


T.  VI.j  TRACTATE  BERAKOTH  67 

is  :  The  washing  of  hands  is  only  joined  to  a  meal.  T. 
(Hence)  men  mix  the  cup,  and  after  that  wash  their 
hands.  ^ 

Tidying  the  Room. 

VIII.  3  (4).  The  School  of  Shammai  say :  They  M. 
tidy  the  room  and  afterwards  wash  their  hands. 
But  the   School  of  Hillel  say :  They  wash  their 
hands  and  afterwards  tidy  the  room.^ 

T.  VI.  4.  The  School  of  Shammai  say :  They 
put  the  room  tidy  to  prevent  spoiling  the  food,  and 
afterwards  they  wash  their  hands.  And  the  School 
of  Hillel  say :  If  the  attendant  is  skilled  in  the  Law 
he  gathers  up  the  pieces  which  are  as  large  as  an 
olive,  [and]  they  wash  their  hands.  And  after  that 
they  put  the  room  tidy. 

On  Wiping   one's   Hands. 

VIII.  4  (3).  The  School  of  Shammai  say:  One  M. 
wipes  his  hands  ^  with  a  napkin,  and  lays  it  on  the 
table ;  *  and   the    School   of   Hillel    say :  On   the 
cushion.^ 

*  wash  their  hands.  The  common  text  adds:  "For  if  thou 
sayest,  men  wash  first,  perchance  the  liquid  on  the  hands  will 
become  unclean  through  the  cup,  and  will  make  the  hands  unclean 
again.  But  they  mix  the  cup,  and  afterwards  wash  their  hands." 
The  meaning  is  that  if  the  hands  are  damp  from  washing,  and  one 
takes  hold  of  a  cup  whose  outside  is  already  unclean,  the  hands 
then  become  unclean  and  one  would  eat  with  unclean  hands. 

*  The  point  is,  that  in  sweeping  up  the  crumbs  perhaps  a  piece  of 
food  as  large  as  an  olive  may  be  found  among  them,  which  would 
have  been  rendered  unclean  by  water  having  been  spilt  on  it. 
Hence  the  order  according  to  the  School  of  Shammai.  But  the 
School  of  Hillel  argues  that  to  proceed  on  the  supposition  that  so 
large  a  piece  will  be  found  on  the  floor  implies  that  the  attendant 
is  an  'ayn  ha'aretz,  who  ought  not  to  be  so  employed.  The 
Halaka,  however,  follows  the  School  of  Shammai,  thus  permitting 
the  use  of  an  attendant  who  is  an  'am  ha'aretz. 

*  wipes  his  hands.     After  the  first  washing  before  eating. 

*  See  r.  ^  the,  cushion,    i.e.  on  which  he  is  lying. 


68  TRACTATE  BERAKOTIl      [M.  VIII. 

T.  T.  Yl.  3.  The    School    of   Shammai    say:  One 

wipes  his  hands  with  a  napkin,  and  leaves  il  on  the 
table.  Perchance  [any]  moisture  which  is  on  the 
napkin  becomes  unclean  through  the  cushion  [if  the 
napkin  were  placed  there],  and  makes  his  hands 
unclean  again. 

The  School  of  Hillel  say :  Any  doubt  about 
moisture  on  his  hands  means  that  he  is  clean. 

Another  reason  [is  given] :  The  washing  of  the 
hands  is  not  for  ordinary  food.^  But  one  wipes 
his  hand  with  a  napkin,  and  leaves  it  on  the  cushion. 
Perchance  [any]  moisture  which  is  on  the  napkin 
will  become  unclean  through  the  table,  and  make 
the  eatables  unclean  again. 

5.  The  School  of  Shammai  say  :  The  cup  of  wine  ^ 
is  on  one's  right  hand,  and  sweet-smelling  oil  on 
one's  left.  He  says  the  Benediction  over  the  wine 
and  aftenvards  says  the  Benediction  over  the  oil.^ 
But  the  School  of  Hillel  say :  Sweet-smelling  oil  on 
his  right,  and  cup  of  wine  on  his  left.  He  says  the 
Benediction  over  the  oil  and  smears  it  on  the  head 
of  the  attendant.^  If  the  attendant  be  learned  in 
the  Law,  he  smears  it  on  the  wall,  for  it  is  no  credit 
to  one  learned  in  the  Law  to  go  out  anointed  with 
perfume. 

The  Order  of  the  Benedictions  about  Various 
Objects  at  the  End  of  Sabbath. 

M.      VIII.  5.  The  School   of  Shammai  say:  Lamp 
and    food    and  spices  ^    and  Habdalah^     But  the 

^  not  for  ordinary  food.  It  is  thus  not  a  question  of  making 
tiie  hands,  but  the  eatables,  unclean. 

^  the  cup  of  wine.     At  the  end  of  Sabbath. 

'  afterwards  says  the  Benediction  over  the  oil.  The  wine  is 
the  more  important. 

*  OH  the  head  of  the  attendant.     So  as  not  to  waste  it. 

^  spices.  As  the  custom  of  burning  spices  at  the  close  of  meals 
(M.  V'l.  6,  supra,  p.  48)  "was  intermitted  on  the  sabbath,  the 
bringing  in  of  spices  became  associated  with  the  end  of  the  sabbath  " 
(Abrahams  on  SA,  p.  216). 

'  Habdalah,  p.  39. 


T.  VI.]         TRACTATE  BERAKOTH  69 

School  of  Hillel  say :  Lamp  and  spices  and  food  M. 
and  Habdalah. 

T.  VI.  6.  R.  Judah  said:  The  School  ofT. 
Shammai  and  the  School  of  Hillel  had  no  dispute 
about  the  Benediction  after  the  meal,  that  it  is 
pronounced  at  the  beginning  (of  the  prayer),  or 
over  the  Habdalah  that  it  is  pronounced  at  the  end. 
About  what  did  they  dispute  ?  About  the  lamp  and 
about  the  spices.  For  the  School  of  Shammai  say 
[the  Benediction]  over  the  lamp,  and  afterwards 
[over]  the  spices ;  and  the  School  of  Hillel  say : 
Spices,  and  after  that,  Lamp. 

He  who  entereth  into  his  house  at  the  end  of 
sabbath  says  the  Benediction  over  the  wine,  and 
over  the  lamp,  and  over  the  spices,  and  says  the 
Habdalah.  And  if  he  has  only  one  cup  he  reserves  it 
for  after  the  meal,  and  strings  them  altogether  [in  a 
Benediction]  after  it ;  and  one  says  the  Habdalah  at 
the  end  of  sabbath,  and  at  the  end  of  a  festival, 
and  at  the  end  of  the  Day  of  Atonement,  and  at  the 
end  of  a  sabbath  for  a  festival,^  and  the  end  of  a 
festival  for  the  ordinary  day  of  the  feast. 

He  who  is  accustomed  [to  use  such  forms]  says 
many  Habdaloth,^  and  he  who  is  not  accustomed 
says  one  or  two. 

In  the  Lecture  Hall,  the  School  of  Shammai  say  : 
One  person  says  the  Benediction  for  them  all,  and 
the  School  of  Hillel  say :  Each  single  one  says  the 
Benediction  for  himself.^ 

^  for  a  festival.     When  a  sabbath  immediately  precedes  a  festival. 

^  Habdaloth.  The  plural  may  refer  to  vanity  in  the  Benedictions, 
or  in  the  citations  from  Scripture,  or  to  the  enumeration  of  various 
"distinctions." 

^  Each  .  .  .  for  himself.  Perhaps  because  they  are  continually 
coming  and  going.     Cf.  supra,  p.  63. 


70  TRACTATF.   RERAKOTll      (M.  VIII. 

The  Wording  of  the  Benediction  over  the 

Lamp. 

M.      VIII.  6  (5  continued).    The  School  of  Shammai 

say:  "He  who  created  the  lamp'  of  fire,"     The 

School  of  Hillel  say:   "Creator  of  the  lamps  of 

fire."  2 

Parenthesis  :  When  the  Benediction  must  not 
be  said. 

7  (6).  They  do  not  say  a  Benediction  over  the 
lamp  nor  over  the  spices  that  belong  to  heathen  ;  ^ 
nor  over  the  lamp  nor  over  the  spices  that  are  for 
the  dead  ; ''  not  over  the  lamp  nor  over  the  spices 
that  belong  to  idol-worship.^  They  do  not  say  a 
lienediction  over  the  lamp  until  they  enjoy  its 
light. 

T.  VI.  7.  If  one  has  a  lamp  (ner)  hidden  in  his 
bosom,*  or  within   a   lantern  and  sees   the   flame 

*  the  lamp.  The  word  so  translated  here  and  in  the  following 
clause  is  ma'or  (Gen.  i^"),  in  the  preceding  mishna,  nev.  But  in 
T.  ma'or  is  used  instead  of  tier. 

*  The  difference  in  the  two  forms  of  the  Benediction  appears  to 
be  that  the  School  of  Shammai  regarded  the  fire  as  containing  the 
one  manifestation  of  the  divine  light,  and  the  School  of  Hillel  as  con- 
taining various  particles  and  colours  ;  also  that  the  former  regarded 
all  as  included  in  the  one  past  creation  ("created"),  the  latter  as 
the  result  of  the  Lord's  present  work  ("creating"  or  "creator  "). 

'  heathen.  Their  light  or  fire  might  have  been  kindled  on 
sabbath,  or  even  their  spices  used  for  idolatry. 

*  that  are  for  the  dead.  The  lamp  is  therefore  not  used  for 
light,  but  for  the  honour  of  the  dead,  and  lends  itself  to  superstition. 
Similarly  the  burning  of  spices  over  the  dead  may  be  only  for 
health's  sake,  or  from  superstitious  motives. 

^  idol-worship.  The  ' '  heathen "  are  mentioned  above  as 
regards  possession  ;  this  phrase  refers  to  the  use  of  lamp  or  spices 
although  the  exact  ownership  is  not  known. 

*  in  his  bosom  {(hfqo).  One  MS.  of  T.  J.,  Berakoth  VIII. 
7  (12'),  edited  by  M.  Lehmann,  1875,  reads  tiqo,  "his  case" 
{di)Kij),  and  this  is  preferred  by  Laible. 


T.  VL]         TRACTATE  BERAKOTH  71 

without  using  its   light,   or   uses  its   light  without  T. 
seeing  the  flame — we  do  not  say  the  Benediction  ^ 
over  it  until  he  sees  the  flame  and  uses  its  light.     If 
it  be  a  lantern  with  glass,  one  says  the  Benediction 
over  it,  although  it  is  not  extinguished.^ 

In  the  case  of  a  lamp  belonging  to  a  Gentile  we 
do  not  say  the  Benediction  over  it.  An  Israelite 
who  lights  [his  lamp]  from  a  Gentile's,  and  a  Gentile 
who  lights  [his  lamp]  from  an  Israelite's — we  say 
the  Benediction  over  it  [in  each  case]. 

At  what  time  does  a  man  begin  to  say  the 
Benediction  ?  As  soon  as  it  becomes  dark.  If  he 
has  not  said  it  as  soon  as  it  becomes  dark,  he  says 
it  at  any  time  during  the  night.  If  he  has  not  said 
it  during  all  the  night,  he  may  not  say  it  later. 

Fire  ^  and  hybrids  ^  were  not  [made  in]  the  six 
days  of  creation.  But  they  were  thought  of  ^  in  the 
six  days  of  creation.  R.  Judah  says :  The  fire  of 
Gehinnom  which  was  created  on  the  second  day  of 
creation  is  never  extinguished.  For  it  is  said : 
"  And  they  shall  go  forth,  and  look  upon  the  carcases 
of  the  men  that  have  transgressed  against  Me :  [for 
their  worm  shall  not  die,  neither  shall  their  fire  be 
quenched^"  ^ 

8.  In  the  case  of  the  fire  and  spices  of  a  bath,'' 
one  does  not  say  the  Benediction  over  them.  If 
one  is  standing  in  a  spice-shop  all  the  day  one  says 
the  Benediction  only  once.  If  one  enters  and  goes 
out  repeatedly,  one  says  the  Benediction  each 
single  time. 

^  the  Benediction,  over  the  sabbath  light  kindled  just  before  the 
entrance  of  sabbath. 

2  It  has  been  burning  before  sabbath,  and  will  continue  to  burn. 

*  Fire.    Introducing  the  fire  of  Gehenna,  which  burns  continually. 

*  hybrids.     These  are  discussed  in  the  parallel  passage,   T.  J. 
VIII.  6(i2&). 

^  thought  of.     So  plainly  in  T.y. 
«  Isa.  66^*. 

'  the  fire  and  spices  of  a  bath.    They  do  not  properly  belong  to 
the  idea  of  a  sabbath. 


r~  TRACTATE   BERAKOTII      [M.  VIII. 

If  the  Benediction  after  a  Meal  has  been 
forgotten. 

M.  VIII.  8  (7).  In  the  case  of  him  who  has  eaten, 
and  has  forgotten,  and  not  said  the  Benediction — 
the  School  of  Shammai  say  :  Let  him  return  to 
his  place'  and  say  it.  The  School  of  liillel  say: 
Let  him  say  it  in  the  place  where  he  remembers 
it.-  How  long  after  may  he  say  the  Benediction  ? 
Until  the  food  in  his  bowels  is  consumed.^ 


The  Order  of  the  Benedictions  over  Wine  eind, 
Food:  When  "Amen"  may  not  be  said. 

9  (8).  Suppose  that  wine  comes  to  them  after  the 
food,  and  there  is  there  only  that  [one]  cup,''  the 
School  of  Shammai  say  :  One  says  the  Benediction 
over  the  wine,  and  afterwards  the  Benediction  over 
the  food.  But  the  School  of  Hillel  say :  One  says 
the  Benediction  over  the  food,  and  afterwards  the 
Benediction  over  the  wine.^  They  answer  "  Amen  " 
after  an  Israelite  who  says  the  Benediction,  but 
they  do   not  say  "Amen"  after  a  Cutha^an  {i.e. 

'  io  his  place,     i.  e.  at  the  table. 

*  The  School  of  Hillel  presuppose  the  forgetfulness  to  be  by  pure 
accident :  the  School  of  Shammai  suggest  that  he  should  have  been 
more  careful. 

•*  i.  e.  when  he  feels  hungry. 

*  thai  [one]  cup.  No  other  wine  having  been  drunk  during  the 
meal,  cf.  M.  VI.  8. 

''  and  afterwards  the  Benediction  over  the  wine.  Presumably 
the  School  of  Shammai  feared  that  the  blessing  over  the  wine 
might  be  forgotten  if  that  for  the  food  was  given  first.  But  the 
School  of  Hillel  did  not  consider  that  there  was  any  danger  of  this, 
for  the  Benediction  over  the  food  could  not  include  that  over  the 
wine,  so  it  might  be  said  first. 


T.  v.]  TRACTATE  BERAKOTH  73 

Samaritan)  who  says   the  Benediction,  until  one  M. 
hears  all  the  Benediction.^ 

T.  III.  26.  We  answer  "Amen"  after  an 
Israelite  when  he  is  saying  the  Benediction,  but  we 
do  not  answer  "  Amen  "  after  a  Samaritan  when  he  is 
saying  the  Benediction,  until  one  hears  the  whole  of 
the  Benediction."^ 

V.  21.  In  the  case  of  a  heathen  who  says  the 
Benediction  in  the  Name  (of  the  Lord),  they 
respond  "  Amen "  after  hira.  In  the  case  of  a 
Samaritan  who  says  the  Benediction  in  the  Name 
(of  the  Lord),  they  do  not  respond  "  Amen"  after  him 
until  the  whole  Benediction  is  heard. ^ 

22.  If  one  is  offering  sacrifices*  in  Jerusalem'' 
one  says :  "  Blessed  be  He  who  hath  brought  us  to 
this  time  " ;  and  when  they  eat  one  says  :  "  Blessed 
be  He  who  sanctified  us  by  His  commands,  and 
commanded  us  to  eat  this  sacrifice."  If  one  is 
offering  meal-offerings  in  Jerusalem  one  says : 
"  Blessed  be  He  who  kept  us  alive  and  brought  us 
to  this  time  " ;  when  they  eat  he  says  :  "  Blessed  be 
He  who  bringeth  forth  bread  from  the  earth." 

23.  If  ten  are  walking  on  a  journey,  although 
they  all  eat  of  one  loaf,^  each  single  one  says  the 
Benediction  for  himself.  If  they  have  sat  down  to 
eat,  although  each  single  one  eats  of  his  own  loaf, 
one  says  the  Benediction  for  them  all.' 

24.  In  the  case  of  workmen  who  are  doing  their 
work  near  the  master  of  the  house,  behold,  these  say 
two  Benedictions.     One  says  the  first  Benediction, 

1  See  T.  2  See  p.  9. 

^  A  heathen  proselyte  has  learned  the  ordinary  Jewish  form.  But 
a  Samaritan  may  say  something  heretical. 

*  sacrifices,     i.  e.  animal. 

5  in  Jerusalem.  This  seems  therefore  to  be  earlier  than  70  A.  n., 
unless  the  rule  is  purely  academic.  That  no  sacrifices  were  offered 
after  tlie  destruction  see  Schtlrer,  Geschichte*;  I.  652-655  (E.T. 
I.  ii.  268-272). 

«  I  Cor.  10". 

'  If  it  is  to  be  a  common  meal  all  must  sit  down. 


74  IK  Ac  TATE   RERAKOTII         [M.  TX. 

and  he  includes  that  for  Jerusalem^  along  with 
that  for  the  Land,'  and  seals  it  with  that  for  the 
Land.  If  they  are  workinj;  with  him  for  their 
food,^  or  the  master  of  the  house  says  the  Benedic- 
tion for  them,  they  say  four  Benedictions.* 


Benedictions  on  Various  Occasions. 

Benedictions  at  Scenes  of  Miracles,  or  of  Past 
Idolatry. 
M.  IX.  I.  He  who  sees  a  place  in  which  miracles 
were  wrought  for  Israel'^  says:  "Blessed  be  He 
who  wrought  miracles  for  our  fathers  in  this  place." 
In  the  case  of  a  place  from  which  idolatry  was 
uprooted,  he  says  :  "  Blessed  be  He  who  uprooted 
idolatry  from  our  land." 

T.  vn.  2.  He  that  seeth  idolatry  says  :  Blessed 
be  He  who  is  slow  to  anger.  [He  that  seeth]  a 
place  from  which  idolatry  was  uprooted  says : 
Blessed  be  He  who  hath  uprooted  idolatry  from  our 
land ;  may  it  be  pleasing  in  Thy  sight,  O  Lord  our 
God,  that  idolatry  be  uprooted  from  our  land,  and 
from  all  places  in  Israel,  and  mayest  Thou  turn  the 
hearts  of  them  that  worship  idols  to  worship  Thee. 

^  that  for  Jerusalem.  The  third  Benediction  in  the  Grace  after 
meals  (SA,  p.  2S2). 

2  that  for  the  Land.     The  second  (SA,  p.  280). 

*  for  their  food.     Not  for  wages. 

*  they  say  four  Benedictions,  i.  e.  to  themselves,  saying  the 
"  Amen  "  aloud  after  their  master.  Observe  that  in  the  first  case  the 
master  would  not  want  his  men  to  spend  more  time  away  from  their 
work  than  was  necessary.  In  the  second  case  he  would  not  so 
much  mind. 

''  in  which  miracles  were  wrought  for  Israel,  e.g.  "  the  fords  of 
the  Red  Sea,  the  streams  of  Arnon,  the  fords  of  Jordan,  and  the 
stone  on  which  Moses  sat  when  he  made  war  with  Amalek,  and  the 
like  "  (Bartenora).  These  and  others  are  mentioned  in  the  Gemara, 
T.B.  54-. 


T.  VII.]        TRACTATE  BERAKOTH  75 

He    that    seeth   hosts  ^    says :     Blessed    be    He  T. 
who   is  wise   in   all   these   mysteries,   for   none  of 
their  countenances  is  alike,  nor   their   knowledge 
alike.  2 

Ben  Zoma  saw  hosts  in  the  Temple  area.  He 
said :  Blessed  be  He  who  created  all  these 
to  serve  me.  How  much  did  Adam  toil,  and 
tasted  not  one  mouthful,  until  he  had  ploughed, 
and  sowed,  and  reaped,  and  harvested,  and 
threshed,  and  winnowed,  and  sifted,  and  ground, 
and  bolted,  and  kneaded,  and  baked,  and  after  that 
he  ate  !  But  I  arise  at  dawn  and  I  find  all  these 
things  already  done  for  me.  How  much  did  Adam 
toil,  and  clothed  himself  with  not  a  single  garment 
until  he  had  shorn,  and  cleansed,  and  beaten,  and 
dyed,  and  spun,  and  weaved,  and  sewed,  and  after 
that  he  clothed  himself!  But  I  arise  at  dawn  and 
find  all  these  things  already  done  for  me.  How 
many  trades  (i.e.  tradesmen)  are  anxious  and  rise 
early  !  But  I  arise  at  dawn  and  I  find  all  these 
already  done  for  me. 

And  so  Ben  Zoma  used  to  say:  "What  does  a 
good  guest  say  ?  Remember  the  landlord  for  good  ! 
How  many  kinds  of  wine  hath  he  brought  before 
us  !  How  many  kinds  of  portions  of  meat  hath  he 
brought  before  us  !  How  many  kinds  of  fine  bread 
hath  he  brought  before  us !  All  that  he  did,  he  did 
only  for  my  sake.  But  what  does  an  evil  guest  say  ? 
Well,  what  have  I  eaten  of  his  ?  One  bit  of  bread 
have  I  eaten  of  his ;  one  portion  of  meat  have  I 
eaten  of  his ;  one  cup  have  I  drunk  of  his ;  all  that 
he  did,  he  did  only  for  the  sake  of  his  wife  and  his 
children.  And  so  it  says  "  Remember  that  thou 
magnify  His  work,  whereof  men  have  sung.^'  ^ 

^  hosts  (ox^os).  ,  Israelites,  Gemara  T.B.  ^8", 

2  alike.     Yet  God  knows  each. 

^  Job  36^*.     For  God  is  the  landlord,  who  has  provided  all. 


76  TRACTAli:   BEKAKUTil         [M.  IX. 

At  Various  Natural  Phenomena,  and  at  Good 
or  Bad  Tidings. 

M.  IX.  2.  At^  shooting  stars,-  and  at  earthquakes, 
and  at  lightnings,  and  at  thunder,  and  at  \vind(s), 
one  says  :  "  Blessed  be  He  whose  power  filleth  the 
world."  At  mountains  and  hills,  at  seas  and  rivers 
and  at  deserts,  he  says :  Blessed  be  the  Maker  of 
the  works  of  creation."  R.  Judah  says:  He  who 
.sees  the  Great  Sea  ^  says :  "  Blessed  be  He  who 
made  the  Great  Sea."  [This  he  says]  when  he 
sees  it  at  intervals.*  At  rains,  and  at  good  tidings, 
he  says :  "  Blessed  be  the  Good  and  the  Doer  of 
good,"  and  at  ill  reports  he  says  "  Blessed  be  He 
who  judgeth  in  truth." 

T.  VII.  I.  The  Benediction  in  the  invitation  ^  is 
derived  from  the  Law,  for  it  is  said:  "And  thou 
shah  eat  and  be  full,  and  thou  shall  bless  "  ^ — this  is 
the  Benediction  in  the  invitation ;  "  ihe  Lord  thy 
God " — this  is  the  first  Benediction ;  "for  the.  .  . 
land  " — this  is  the  Benediction  for  the  land  ;  "  good  " 
this  is  [the  Benediction  for]  Jerusalem ;  and  so  it 
says :  "  this  goodly  mountain,  and  Lebanon^' ' 
"  Which  he  hath  given  thee" ^ — this  is  [the  Benedic- 
tion] "who  art  Good  and  doest  good."  Whence  do 
we  learn  that  just  as  thou  blessest  Him  after  it  {i.e. 
the  meal),  so  thou  blessest  Him  before  it?  It  is 
expressly  said:  "which  he  gave  thee"  i.e.  from  the 

^  SA,  pp.  291  sq.,  has  similar,  but  not  quite  identical,  forms. 
Cf.  Abrahams'  notes. 

^  shooting  stars,  or,  "comets." 

^  the  Great  Sea.     The  Mediterranean. 

*  at  intervals.  Cf.  T.  VII.  6  (p.  78).  At  intervals  of  thirty  days 
(Bartenora),  thus  excluding  persons  who  live  on  the  coast. 

^  The  Benediction  in  the  invitation.     See  p.  59. 

fi  Dcut.  8".  '  Deut.  3".  8  peut.  S^", 


T.  VII.]        TRACTATE  BERAKOTH  77 

time  that  He  is  giving  it  thee  and  whence  [do  we  M. 
learn  that  we  bless  Him]  even  for  the  mountains  and 
for  the  hills  ?  ^  It  is  expressly  said  :  "/or  the  land." 
Whence  even  for  the  Law  and  even  for  the 
commandments  ?  It  is  expressly  said  :  "  Who  gave 
thee"  and  in  another  place  he  says:  "And  I  will 
give  thee  the  tables  of  stone"  ^  R.  Meir  says : 
Whence  [do  we  learn  that]  just  as  thou  sayest  a 
Benediction  over  what  is  good,  so  thou  sayest  a 
Benediction  over  what  is  evil.  It  is  expressly  said  : 
"  Which  the  Lord  thy  God  gave  thee"^—''  thy  God  " 
means  "thy  Judge,"  in  every  judgment  which  He 
adjudges  thee,  whether  for  good  or  for  punishment, 

3.  He  who  sees  a  negro,  or  a  man  with  red  spots, 
or  one  with  white  spots,  or  a  humpback,  or  a  dwarf, 
says :  "  Blessed  be  He  who  makes  creatures 
different."  [He  who  sees]  one  who  has  lost  a  limb, 
or  a  lame  man,  or  a  blind  man,  or  one  afflicted  with 
boils,  says  :  "  Blessed  be  He  that  judgeth  in  truth." 

4.  If  one  sees  beautiful  persons  and  beautiful 
trees  he  says:  "Blessed  be  He  who  has  beautiful 
creatures  thus  in  His  world."  ^ 

5.  He  who  sees  the  bow  in  the  cloud  says : 
"Blessed  be  He  who  is  faithful  in  His  covenant, 
remembering  the  covenant."  ^ 

6.  If  one  walks  in  a  burial-ground  one  says : 
"  Blessed  be  He  who  knows  the  number  of  you  all ; 
He  will  judge  you ;  He  will  raise  you  up ;  Blessed 
be  He  who  is  faithful  in  His  word,  restoring  the 
dead  to  life." 

He  who  sees  the  sun,  and  the  moon,  and  the 
stars,  and  the  planets,  says :  "  Blessed  be  He  who 
maketh  the  things  of  Creation."     R.  Judah  says : 

^  jor  the  mountains  and  for  the  hills,    i.e.  on  seeing  them. 

2  Exod.  2412. 

3  the  Lord  thy  God  gave  thee.  This  is  the  sense  of  Deut.  8^", 
but  verbally  the  quotation  is  found  in  26^'-,  where  it  refers  to 
"pood,"  and  also  in  28^^,  where  it  refers  to  punishment. 

*  The  common  text  has,  "  who  created  beautiful  creatures." 
^  remembering  the  covenant.     His  faithfulness  is  seen  in  His 
remembering  it.     The  reference  is  to  Gen.  9". 


78  TRACTATE   BERAKOTH         [M.  IX. 

T,  He  who  says  a  Benediction  over  the  sun — lo,  this  is 

another  way.^  And  so  R.  Judah  used  to  say  :  "  He 
who  seeth  the  sea  continually,  and  any  change 
takes  place  in  it,  must  say  a  Benediction."  ^ 

On  Other  Occasions. 
M.      IX.  3.  If  a  man  has  built  a  new  house,  or  bought 
new   tools,^   he  says:    "Blessed  be    He  who   has 
allowed  us  to  reach  this  time."  '* 

Parenthesis  : — Prayers  in  Vain. 

4,  (3  cont.).  One  utters  over  evil  the  abstract 
for  good,  and  over  good  the  abstract  ^  for  evil.^ 
He  that  calleth  out  for  what  is  already  past — lo, 
this  is  a  prayer  in  vain. 

5.  (3  cont.).    How  so  ?     If  his  wife  is  with  child 

and  he  says  :  "  May  it  be  Thy  pleasure  that  my 

wife  bears  a  male  child  " — lo,  this  is  a  prayer  in 

vain.'     Or  if  he  is  on  a  journey,  and  hears  shrieks 

in  the  city,  and  says  :  "  May  it  be  Thy  pleasure 

that  these   be  not   in   my  house " — lo,   this   is   a 

prayer  in  vain.® 

^  another  way.  For  this  common  use  of  "way"  in  the  sense 
of  manner  of  life  ordered  by  religion,  and  so  religion  itself,  cf.  Acts 
9^,  19*^*,  22*,  24^*,  and  the  all-comprehensive  John  14^.  Even  the 
word  Halaka  is  properly,  we  may  suppose,  "  method  of  walk." 

*  Cf.  p.  76. 

'  tools.     The  word  includes  vessels  and  implements  of  all  kinds. 

*  B  has,  "  who  has  given  us  life,  and  has  established  us,  and  has 
allowed  us  to  reach  this  time." — A  service  for  the  consecration 
of  a  house  is  given  in  SA,  pp.  300-303,  but  the  formula  here 
quoted  is  on  p.  ccxix.  Abrahams,  in  his  note,  says  it  is 
"  prescribed  for  use  on  the  enjoyment  of  a  new  possession  or 
pleasure  for  the  first  time." 

^  the  abstract.     See  M.  IV.  3  note  (p.  30). 
^  for  good  .  .  .  for  evil,  SA,  p.  292. 

'  a  prayer  in  vain.  Yet  the  Rule  is  that  such  a  prayer  may  be 
made  until  the  40th  day  after  conception  (T.  B,  60"). 

*  Because  in  each  case  the  fact  is  already  fixed. 


T.  VII.]        TRACTATE  BERAKOTH  79 

T.  VIZ.  7.  R.  Meir  used  to  say :  Behold,  it  says,  T. 
"  And  thou  shall  love  the  Lord  thy  God  with  all  thy 
heart,"  ^  etc. — with  thy  two  natures,  with  thy  good 
nature  and  with  thy  evil  nature.  "  With  all  thy 
soul," — even  when  He  takes  away  thy  soul.  An- 
other explanation  is  :  "  With  all  thy  soul,"  with  ^  the 
soul  which  He  created  in  thee,  for  it  is  said  :  '^Let  my 
soul  live,  and  it  shall  -praise  Thee."  ^  And  it  says : 
"All  mybones  shall  say, Lord,  who  is  like  unto  Thee?"^ 
Ben  Azzai  says :  "  With  all  thy  soul," — Give  thy  soul 
to  His  commandments.  There  are  words  which  are 
foolish  prayers.^  How  so  ?  A  man  gathers  a  hundred 
kors,^  and  says,  May  it  be  Thy  good  pleasure  that 
they  be  two  hundred.  A  man  collects  a  hundred 
flasks  '  and  says  :  May  it  be  Thy  good  pleasure 
that  they  be  two  hundred.  Behold  this  is  a  prayer 
in  vain.  But  he  ought  to  pray  that  a  blessing  be 
gathered  with  them,  and  not  a  curse. 

8.  R.  Dosethai  bar  Jannai,^  says  in  the  name  of 
R.  Meir  :  Behold^  He  saith  in  [the  passage  about] 
Isaac :  ^  "  And  I  will  bless  thee,  and  will  multiply  thy 
seed."  ^°  Isaac  expounded  the  words  and  said : 
Seeing  that  no  blessing  rests  on  one  save  by  the 
work  of  one's  hands — lie  arose  and  sowed.  ^^    For 

1  Deut.  65. 

^  with.     Laible  takes  this  as  "for,"  which  may  be  right. 

3  Ps.  iigi'*.  *  Ps.  35". 

5  foolish  prayers.    Cf.  M. 

*  kors.  The  kor  was  a  dry  measure  equivalent  to  a  homer, 
about  80  gallons. 

'  flasks  (chabiyoth).  Earthen  vessels  used,  in  this  case,  for 
holding  wine  ;  of  no  fixed  size. 

®  R.  Dosethai  bar  Jannai.  In  the  fourth  generation  of  mishna- 
teachers,  c.  160-200  A.  D. 

^  in  [the  passage  about]  Isaac.  Cf.  Mark  la^"  "in  [the  place  con- 
cerning] the  Bush;"  and  perhaps  Rom.  11^  "in  Elijah."  Vide 
supra,  p.  36. 

^^  Verbally  in  Gen.  26-*,  but  essentially  in  vv.  3,  sq.,  which 
makes  it  easier  for  ver.  12  to  be  quoted  immediately.  But  in  any 
case  "  there  is  no  before  nor  after  in  the  Law  "  (T.  B.  Pesachim, 
6*). 

^^  he  arose  and  sowed.  For  the  anaco^uthon  Laible  compares 
MaU.  9«. 


So  TRACTATE  BERAKOTH  [M.  IX. 

T,  it   is   said:    ''And   Isaac  sowed  in   ihal  land,   and 

found  in  that  year  a  hundred  measures/'  etc.,  and 
a  hundred  tiuantities.^  A  hundred  measures,  for 
they  measured  them  a  hundred  times,  for 
each  one  there  was  a  hundred  in  what  they 
measured.^ 

9.  He  who  performs  any  commandment  must  say 
a  Benediction.  He  who  makes  himself  a  sukkah  ^ 
says :  "  Blessed  be  He  who  enabled  us  to  reach 
this  season."'*  When  he  enters  in  to  dwell  in  it  he 
says:  "Blessed  be  He  who  sanctified  us  by  His 
commandments,  and  commanded  us  to  dwell  in 
a  sukkah."  And  when  he  has  said  the  Benediction 
over  it  on  the  first  day,  he  need  not  say  the 
Benediction  again. 

10.  He  that  makes  himseU a.  Lulab^  says :  "  Blessed 
be  He  who  brought  us  to  this  time,"  and  when  he 
takes  it  up  he  says  :  "  Blessed  be  He  who  sancti- 
fied us  by  His  commandments,  and  commanded  us 
concerning  the  taking  up  of  the  Lulab,"  and  he 
must  say  the  Benediction  over  it,  all  the  seven  days 
(of  the  Festival). 

He  that  makes  for  himself  Tsitsilh  ^  says : 
"  Blessed  be  He  who  brought  us  to  this  time," 
when  he  wraps  himself  in  (the  shawl  on  which  they 
are)  he  says  :  "  to  wrap  oneself  in  Tsitsith." 

^  a  hundred  quantities.  Zuckermandel's  text  has  "kinds" 
{minim),  but  read  minyanim,  with  the  Breshith  Rabba,  %  64,  on 
Gen.  26^^. 

*  in  what  they  tneasured.  Rashi  on  Gen.  26^*  says,  "  For  they 
valued  it  (the  land),  how  much  it  was  likely  to  produce,  and  it 
produced  a  hundred  for  each  one  they  valued  it." 

^  a  sukkah.  Every  Jew  must  observe  the  Feast  of  Tabernacles 
by  making,  and,  as  far  as  possible,  living  in,  a  booth,  i.e.  a  struc- 
ture of  which  the  essential  part  is  the  roof.  This  is  made  of 
branches  which  must  not  be  so  closely  interwoven  as  to  prevent 
three  stars  being  seen  through  it. 

*  who  enabled  us  to  reach  this  season.  These  are  the  closing 
words  of  the  meditation  given  in  SA,  p.  232,  which  also  includes 
the  next  prayer. 

^  a  Lulab.     Vide  supra,  p.  33. 
'  Tsitsith.     Vide  supra,  p.  16. 


T.  VII.]        TRACTATE  BERAKOTH  8i 

He  that  makes  for  himself  Tephillin  ^  says :  T. 
"  Blessed  be  he  who  brought  us  to  this  time,"  and 
when  he  lays  them  ^  he  says :  "  Who  sanctified  us 
by  His  commandments,  and  commanded  us  to  lay 
Tephillin."  When  does  he  begin  to  lay  them  ?  At 
dawn.  If  he  has  not  laid  them  at  dawn,  he  lays 
them  at  any  time  in  the  day. 

11.  He  who  kills  an  animal  for  food^  needs  a 
Benediction  for  himself.  He  says:  "Who  sancti- 
fied us  by  His  commandments,  and  commanded  us 
concerning  slaughter." 

He  who  covers  blood  needs  a  Benediction  for 
himself  concerning  the  covering  of  blood. 

12.  He  who  performs  the  ceremony  of  circum- 
cision *  needs  a  Benediction  for  himself.  He  says  : 
"  Who  sanctified  us  by  His  commandments,  and 
commanded  us  concerning  circumcision." 

The  father  of  the  boy  needs  a  Benediction 
for  himself :  "  Blessed  be  He  who  sanctified  us 
by  His  commandments,  and  commanded  us  to 
make  him  enter  into  the  covenant  of  Abraham  our 
father." 

And  they  that  stand  by  say :  As  Thou  hast  made 
him  enter  the  covenant,  so  mayest  Thou  make  him 
enter  the  law  and  the  marriage  canopy." 

13.  He  who  says  the  Benediction  ^  says  :  "  He 
who  sanctified  the  beloved^  from  the  womb  set  a 
statute  in  his  flesh  ;  his  offspring  did  He  seal  '  with 
the  sign  of  the  holy  covenant.  Therefore  in  reward 
for  this  did  the  living  God,  our  Portion  and   our 

^  Tephillin,  or  Phylacteries.     Vide  supra,  p.  17. 
"  lays  them.     i.e.  binds  them  on  head  or  arm. 

*  He  who  kills  an  animal  for  food.  The  Hebrew  word  is 
ha-shochet. 

*  circumcision.  The  service  may  be  found  in  SA,  pp.  304  sq., 
where  the  prayers  here  mentioned  are  incorporated. 

^  He  who  says  the  Benediction.  In  SA,  p.  304,  the  Mohel 
himself,  i.e.  he  who  circumcises  the  child.  The  following  prayer  is 
on  p.  305. 

®  the  beloved.     Isaac,  Gen.  22",  "  thine  only  son,"  R.V, 

'  seal.    Cf.  Rom,  4^^ 


82  TRACTATE  BERAKOTH        [M.  IX. 

Rock,  give  commaiidment  to  deliver  '  the  beloved 
of  our  race  for  the  sake  of  His  covenant  which  He 
set  in  our  flesh.  Blessed  be  He  who  makelh  the 
covenant ! " ^ 

14.  He  who  makes  a  journey  to  separate  Contri- 
butions '  and  Tithes  says  :  "  Blessed  be  He  who 
sanctified  us  to  separate  Contribution  and  Tithes." 
When  does  he  begin  to  say  the  Benediction  over 
them?     At  the  moment  that  he  separates  them. 

15.  In  the  case  often  persons  who  are  perform- 
ing ten  religious  duties,  each  single  person  says  a 
Benediction  for  himself.  If  all  of  them  are  perform- 
ing one  religious  duty,  one  says  the  Benediction  for 
them  all.  A  single  person  who  performs  ten  reli- 
gious duties  says  a  Benediction  over  each  one.  If 
he  is  performing  one  religious  duty  the  whole  day, 
he  says  the  Benediction  only  once.  If  he  leaves  off 
and  then  goes  on  performing  it,  he  says  one  over 
each  single  time  [that  he  begins  afresh]. 


On  Praying  when  Entering  and  when  Leaving 
a  Town. 

M.  IX.  6  (4).  He  that  enters  into  a  town  prays 
two  prayers — one  on  his  entrance,  and  one  on  his 
exif*  Ben  Azzai  ^  says  :  Four,  two  on  his  entrance; 
and  two  on  his  exit.     And  one  gives  praise  for 

*  to  deliver.  The  Vienna  MS.,  the  common  text,  and  T.  J.  IX. 
4  (3),  p.  14"  bottom,  add  "  from  the  pit."  And  so  T.  B.  Sahb.  137'', 
where  Rashi  explains,  "from  Gehenna,"  for  no  circumcised  person 
stays  in  Gehenna  always. 

^  The  common  text  adds  Benedictions  to  be  used  at  the  circum- 
cision of  proselytes  and  slaves,  taken  from  T.  B.  Sabb.  I27d- 
^  Contributions.     See  p.  59. 

*  The  prayers  are  given  in  T. 

*  Ben  Azzai.  Simeon  ben  Azzai  (a  shortened  form  of  ^Vzariah) 
was  one  of  the  famous  four,  Ben  Azzai,  Ben  Zonia,  Elisha  ben 
Abujah,  and  Aqiba  {c.  1 10-135). 


T.  VII.]        TRACTATE  BERAKOTH  83 

what  is  past,  and  calleth  out  for  what  is  about  to  M, 
come.i 


T.  VII.  16.  He  that  entereth  into  a  town  prays  T. 
two  prayers,  one  on  his  entrance  and  one  on  his 
exit.  Ben  Azzai  says,  Four ;  two  on  his  entrance 
and  two  on  his  exit.  What  does  he  say  on  his 
entrance  ?  "  May  it  be  pleasing  before  Thee,  O 
Lord  our  God,  that  Thou  wilt  cause  me  to  enter 
this  town  in  peace."  If  he  has  entered  in  peace 
he  says :  "I  acknowledge ^  before  Thee  that  Thou 
hast  caused  me  to  enter  in  peace.  May  it  be 
pleasing  before  Thee,  O  Lord  my  God,  that  Thou 
wilt  bring  me  out  of  this  town  in  peace."  If  he 
has  gone  out  in  peace  he  says :  "  I  acknowledge 
before  Thee,  O  Lord  my  God,  that  Thou  hast 
brought  me  out  of  this  town  in  peace,  and  even 
as  Thou  hast  brought  me  out  in  peace  so  mayest 
Thou  cause  me  to  walk  in  peace  and  mayest 
uphold  me  in  peace  until  I  reach  my  home  in 
peace." 

17.  He  that  entereth  into  a  [public]  bath'  prays 
two  prayers,  one  when  he  enters  and  one  when  he 
goes  out.  When  he  enters  he  says :  "  May  it  be 
pleasing  before  Thee,  O  Lord  my  God,  that  Thou 
wilt  cause  me  to  enter  in  peace,  and  wilt  bring  me 
out  in  peace  And  let  no  mischief  happen  to  me,* 
and  if  any  mischief  happen  to  me  let  my  death  be 


^  fov  what  is  past  .  .  .  for  what  is  about  to  come.  i.  e.  the 
substance  of  his  two  prayers  both  on  entering  and  on  leaving. 
They  are  thus  four  in  all. 

^  /  acknowledge  (modeh  ani).  i.  e.  in  open  thankfulness  and 
praise.     Cf.  i^ofioKoyetaQai  Matt,  ii*^ ;  Luke  10*^  ;  Rom,  14",  15*. 

^  a  [public]  bath.  It  was  dangerous  more  especially  because  of 
its  elaborate  heating  apparatus. 

*  happen  to  me  (ye'ra'  bi).  Jastrow  (p.  1382*)  translates  the 
parallel  passage  in  the  Gemara,  T.  B.  60"^,  "  that  no  mischief  or  sin 
may  occur  through  me,"  but  the  immediate  reference  to  death  seems 
to  preclude  this. 


84  TRACTATE  BERAKOTII         [M.  IX. 

T.  an  atonemcnl  ^  for  all   my   iniquities,   and  deliver 

Thou  me  from  this  and  all  like  it  in  the  future 
that  is  to  come."  2  If  he  has  gone  out  in  peace 
he  says :  "  I  acknowledge  before  Thee,  O  Lord 
my  God,  that  Thou  hast  brought  me  out  in  peace. 
Even  so  may  it  be  pleasing  before  Thee,^  O 
Lord  my  God,  that  I  may  come  to  my  home 
in  peace." 

iS.  R.  Judah  says:  There  are  three  Benedictions 
which  one  must  say  every  day  :  "  Blessed  be  He 
who  did  not  make  me  a  Gentile " ;  "  Blessed  be 
He  who  did  not  make  me  a  woman " ;  "  Blessed 
be  He  who  did  not  make  me  an  uneducated  man."* 
Blessed  be  He  who  did  not  make  me  a  Gentile — 
"All  the  nations  (Gentiles)  are  as  nothing  before 
Him."  ^  Blessed  be  He  who  did  not  make  me 
a  woman — for  a  woman  is  under  no  obligation  to 
keep  the  commandments.*^  Blessed  be  He  who 
did  not  make  me  an  uneducated  person — for  no 
uneducated  person  fears  sin.' 

They  say  in  parables,  To  what  is  the  matter  like  ? 
To  a  king  of  flesh  and  blood  who  told  his  servant 
to  boil  him  some  broth,  though  he  had  never 
boiled  him  broth  in  his  life.  The  result  was  he 
burnt  the  broth  and  provoked  his  master.  [He  told 
him]  to  make  him  a  fold  to  his  shirt,  though  he 
had  never  made  him  a  fold  to  a  shirt  in  his  life. 


*  let  my  death  be  an  atonement,  cf.  supra,  p.  13.  Cf.  Yonia 
VIII.  8  :  "  Death  and  the  Day  of  Atonement  make  atonement,  with 
repentance." 

^  all  like  it  in  the  future  that  is  to  come.  i.  e.  the  fire  of 
Gehenna. 

"  even  so  .  .  .  before  Thee.     Cf.  Matt.  11-";  Luke  lo^'. 

*  an  uneducated  man  {bur).  The  first  two  of  these  Benedic- 
tions are  in  SA,  pp.  5  sq.,  but  for  the  third  is  given,  "Who  hast 
not  made  me  a  bondman." 

^  Isa.  40". 

*  the  commandments,  i.  e.  the  many  religious  duties,  not  the 
fundamental  duties  towards  God  and  man. 

'  no  uneducated  person  fears  sin.  How  can  he,  in  Rabbinic 
opinion,  for  he  has  do  accurate  knowledge  of  what  constitutes  sin  ? 


T.  VII.]        TRACTATE  BERAKOTH  85 

The    result    was    that    he    soiled    the    shirt,    and  T, 
provoked  his  master.^ 

On  Saying  a  Benediction  for  Evil :    Deut.  6^ 
expounded. 

IX.  7  (5^).  A  man  is  under 'obligation  to  say  M. 
a  Benediction  for  evil  just  as  he  does  for  good. 
For  it  is  said  :  "And  thou  shalt  love  the  Lord  thy 
God  with  all  thine  heart,  and  with  all  thy  soul,  and 
with  all  thy  might." '^  "  With  all  thine  heart" — 
with  thy  two  natures,^  with  thy  good  nature  and 
with  thy  evil  nature.  "And  with  all  thy  soul" — 
even  if  He  taketh  away  thy  soul  (life).  "And  with 
all  thy  might"  —  with  all  thy  wealth.*  Another 
explanation  is  :  "  With  all  thy  might  [m'odeka)  " — 
With  every  single  quality  [middah]  that  He 
measures  [modcd)  out  to  thee,  in  all  [ever]  acknow- 
ledge {modeh)  Him  very  exceedingly  [bm'od  mod).^ 

Against  Irreverence  for  the  Temple. 

8<a:  (53).  A  man  must  not  behave  irreverently 
when  opposite  the  eastern  gate,^  for  it  is  set 
opposite  the  Most  Holy  Sanctuary.  He  must  not 
enter   the   Temple   area   with    his   staff,   and   his 

^  provoked  his  master.  The  point  of  the  parable  is,  that  less 
is  expected  from  a  Gentile,  a  woman,  and  an  uneducated  person. 
They  are  all  ignorant  of  the  specific  religious  duties. 

'^  Deut.  65. 

*  thy  two  natures.  See  Oesterley,  The  Sayings  of  the  Jewish 
Fathers,  p.  25. 

■*  wealth.     The  word  used  is  mamon  (Matt.  6^^). 

^  A  singularly  full  example  of  the  play  on  words  so  beloved  of 
Rabbinic  writers,  who,  however,  do  not  regard  it  merely  as  "play," 
but  as  the  legitimate  result  of  the  fulness  of  meaning  inherent  in 
Scriptures  inspired  to  every  letter. 

*  opposite  the  eastern  gate.     As  he  comes  thither  on  pilgrimage. 


86  TRACTATE   BERAKOTH         [M.  IX 

M.  shoc(.s),*  and  with  his  purse,  and  with  the  dust 
on  his  feet. 2  Nor  should  he  make  it  a  short  cut,^ 
much  less  spit  there.  What  of  wearing  shoes? 
For  this  is  out  of  respect ;  it  is  forbidden  to  enter 
with  them.  And  spitting?  For  this  comes  from 
contempt.     It  is  the  regulation.* 

T.  T.  VII.  19.  A  man  may  not  enter  the  Temple 

area  with  money  tied  up  in  his  linen  cloth,'*  or  with 
dust  which  is  on  his  feet,  or  with  his  money-bag 
tied  to  him  on  the  outside  [of  his  dress].  For  it 
is  said  :  ''  Keep  thy  feci  when  thou  goest  to  the  house 
of  GodJ'  ^  R.  Jose,  son  of  R.  Judah,  says  :  Behold, 
He  says  :  "  For  tione  might  enter  within  the  king's 
gate  clothed  with  sackcloth.'"  '  How  many  arguments 
from  the  less  to  the  greater  are  there  in  this  case ! 
And  so  spitting  (is  forbidden)  by  the  same  argu- 
ment. For  as  with  a  shoe,  in  connexion  with  which 
there  is  no  customary  contempt,  the  Law  says  :  ^ 
Do  not  enter  in — with  a  shoe,  how  much  less  with 
spitting  in  which  there  is  customary  contempt. 

The  Closing  Words  of  the  Benedictions. 

M.  IX.  U  (54  All  the  "  seals  "  ^  of  the  Benedictions 
which  were  in  the  Temple  were  [i.e.  were  closed 

1  staff  .  .  .  shoes.     Cf.  Matt.  lo^". 

*  the  dust  on  his  feet.     Cf.  Matt.  10'*. 

^  a  short  cut.     The  word  is  compendiaria  [via). 

*  B.  omits  from  "What  of  wearing"  to  "regulation."  Cf.  T., 
infra,  p.  220. 

*  in  his  linen  cloth  (bisd/no).  Which  he  was  wearing,  Mark  14^'. 

*  Eccles.  5^  ''  Esther  4*. 

^  the  Law  says.  i.  e.  in  Eccles.  5\  For  the  application  of  the 
term  "the  Law"  to  the  Hagiographa,  cf.  John  10^*,  referring  to 
Ps.  82«. 

*  All  the  "seals."  So  C,  kol  chStham.  But  this  should 
perhaps  be  emended  to  the  usual  text  kol  chdthme,  which  may 
be  read  as  "all  the  seals,"  or  "all  who  sealed."     See  the  next  note. 


T.  VII.]       TRACTATE;  BERAKOTH  87 

with]  "from  ever.''^  (But)  from  the  time  that  theM, 
Heretics 2  spoiled  things,  and  said,  "There  is  no 
world  save  one,"  they  ordered  that  [men]  should 
say :  "  from  ever  to  ever."  ^ 

T,  VII.  21.  All  the  "seals"  of  the  Benedictions  T. 
which  were  said  in  the  Temple  were  "to  ever- 
lasting." From  the  time  that  the  Heretics  [minim] 
spoiled  things,  and  said.  There  is  no  world  save 
one,  they  ordained  that  men  should  say,  "from 
everlasting  and  to  everlasting,"  and  [so]  acknowledge 
that  this  world  is  when  compared  to  the  world  to 
come  only  like  the  vestibule  in  front  of  the  dining- 
hall.* 

22.  They  did  not  answer  "  Amen  "  in  the  Temple. 
And  whence  do  we  know  that  they  did  not  answer 
"  Amen  "  in  the  Temple  ?  Because  it  is  said  :  "  Stand 
up  and  bless  the  Lord  your  God  from  ever  to  ever ; "  ^ 
and  it  says  [then]  ^^  And  let  them  bless  thy  glorious 
name,  which  is  exalted  above  all  blessing  and  praise," 
above  every  single  Blessing  and  above  every  single 
[ascription  of]  praise.^ 

20.  He  that  openeth  [his  Benediction]  with  Yod, 
He,'  and  closeth  ^  with  Yod,  He — behold,  this  is  a 
wise  man,     [He  that  openeth]  with  the  Aleph  but 

^  from  ever."  C  reads  hdyu  min  ha'oldm,  literally,  "were  frorri 
ever  "  or  "from  the  world."  But  B  has  hdyu 'omrim  'ad  ha'oldm, 
"all  they  who  sealed  the  Benedictions  which  were  in  the  Temple  used 
to  say  'for  ever.'"  Probably,  however,  T.  VII.  21  is  right  in 
reading  only  'ad,  "to,"  instead  of  min,  "from." 

^  the  Heretics  (ha  Minim).  Here  plainly  not  the  Hebrew-Chris- 
tians, for  these  never  denied  the  existence  of  the  next  world.  Cf.  pp. 
40  sq. ,  42. 

'  from  ever  to  ever.  Literally,  "  from  the  world  and  even  to  the 
world."  Yet  in  Neh.  9^  we  find  said  in  the  Second  Temple,  "  Arise, 
bless  the  Lord  your  God  from  ever  to  ever."  For  other  references 
see  Dalman,  Worte,  pp.  123  sq.  (E.T.  p.  151). 

*  the  vestibule.    Cf.  Aboth,  IV.  21(23). 

«  Neh.  95 

^  No  mention  is  made  of  "Amen." 

'  Yod,  He.     The  first  and  last  letters  of  YHWH. 

^  closeth.     Literally,  "sealeth." 

H 


88  1  KALI  ATE  BERAKOTII         [M.  IX. 

T.  not   with    Dalctli,^    and    closcth    with    Yud,  He— 

behold,  this  is  a  middling  man.  [He  that  openeth] 
with  Vod,  He,  and  closeth  with  Alcph  but  not  with 
Daleth — behold,  this  is  an  uneducated^  man.  [He 
that  openeth]  with  Aleph  but  not  with  Daleth,  and 
closeth  with  Aleph  but  not  with  Daleth — behold,  this 
is  another  Way  [altogether].^ 

Salutations  in  the  Name. 

^*  IX.  8r  (s^).  And  they  ordered  that  a  man  should 
salute  his  companion  in  the  Name.^  For  it  is  said  : 
"And,  behold,  Boaz  came  from  Bethlehem,  a)id  said 
to  the  reapers:  The  Lord  be  with  you,  and  they 
said  to  him :  The  Lord  bless  thee!'  ^  And  it  says  : 
"  The  Lord  be  zvith  thee,  thou  mighty  man  of 
valour!'  ^  And  it  says :  "  Despise  not  thy  mother 
when  she  is  old"  ^  And  it  says  :  "  It  is  time  to  work 
for  the  Lord  ;  they  have  made  thy  law  void."  '  R. 
Nathan  says  :  They  break  Thy  law,  at  a  time  when 
they  work  for  the  LORD.^ 

'  not  with  Daleth.  Laible  explains  that  instead  of  beginning 
with  Adonai  (which  stands  for  YHWH),  he  begins  with  Elohim. 

*  He  mentions  Elohim  twice,  suggesting  that  there  is  more  than 
one  God. 

*  the  Name.  The  following  examples  suggest  that  this  was  the 
Tetragrammaton.     But  if  so  the  regulation  must  be  veiy  early. 

*  Ivuth  2*.  ^  Judges  612. 

*  Prov.  23*^  For  "thy  mother"  ('imka)  C  reads  imka  "with 
thee,"  as  immediately  before,  or,  more  probably,  'amka  "thy 
people"  i.e.  thy  elders,  representing  thy  people.  In  any  case 
this  is  the  recognized  explanation  of"  thy  mother."     Cf.  Hos.  ii.  2. 

'  Ps.  II9"«. 

*  R.  Nathan's  interpretation  is  that  zeal  in  God's  service  causes 
infraction  of  part  of  His  Law.  Here  the  meaning  appears  to  be 
that  zealous  greeting  of  one's  companions  leads  to  a  use  of  the  Holy 
Name  which  in  ordinary  cases  is  wrong.  B  reads  "  They  break 
Thy  law,  because  it  is  time  to  work  for  the  Lord,"  i.e.  to  work  for 
the  Lord  sometimes  requires  the  infraction  of  the  words  of  the  Law. 
It  seems  only  to  express  the  meaning  of  C  more  definitely. 


T.  VII.]        TRACTATE  BERAKOTH  89 

T.  VII.  23.  In  ancient  times  when  the  Law  was  T, 

being  forgotten  of  Israel  the  elders  used  to  dry- 
nurse  it  them/  for  it  is  said:  "And,  behold,  Boaz 
came  from  Bethlehem,  and  said  unto  the  reapers,  The 
Lord  be  with  you"  ^  and  it  says :  "  The  Lord  be 
with  thee,  thou  mighty  man  of  valour."  ^ 

24.  Hillel  the  Elder  ^  says  :  At  a  time  when  men 
gather  do  thou  scatter,  and  at  a  time  when  men 
scatter  do  thou  gather.  [That  means]  At  a  time 
when  thou  seest  that  the  Law  is  precious  to  Israel, 
and  all  rejoice  in  it,  do  thou  be  scattering  with  it.^ 
For  it  is  said :  "  There  is  that  scatter eth,  and 
increaseth  yet  more."^  And  at  a  time  when  thou 
seest  that  the  Law  is  forgotten  of  Israel,  and  none 
pay  attention  to  it,  do  thou  be  gathering  in  it.' 
For  it  is  said:  '^ It  is  time  to  work  for  the  Lord; 
[when]  they  have  made  thy  law  void."  ^  R.  Meir  used 
to  say  :  "  They  have  made  thy  law  void,  therefore  it 
is  time  for  the  Lord  to  work."  ^ 

R.  Meir  used  to  say :  Thou  hast  no  man  in 
Israel  who  is  not  performing  a  hundred  command- 
ments every  day.  He  recites  the  Shma' ;  he  says 
Benedictions  before  it  and  after  it ;  he  eats  his 
bread,  and  says  a  Benediction  before  it  and  after  it ; 
he  prays  the  Eighteen  Benedictions  three  times,  and 
he  does  the  rest  of  all  the  commandments  and  says 
Benedictions  over  them. 

25.  And  so  R.  Meir  used  to  say :  Thou  hast  no 
man  in  Israel  whom  the  commandments  ^"  do  not 

^  used  to  dry-nurse  it  them.  Literally,  "used  to  cause  them 
to  swallow  it"  ;  i.e.  they  taught  people  truths  without  their  being 
aware  that  they  were  being  taught. 

2  Ruth  2*. 

3  Judges  6^^.     Again  the  central  truth  of  the  Law  is  implied. 

*  Hillel  the  Elder,  see  p.  27  note. 

*  When  men  come  in  to  listen,  do  thou  teach. 
«  Prov.  II-*. 

'  When  none  regard  it,  do  thou  learn  from  it. 
8  Ps.  11912*. 

*  or  the  Lord  to  work.     That  is,  in  anger. 

^^  whom  the  commandments.  The  ordinary  text  reads  "whom 
seven  commandments,"  and  this  seems  necessary. 


90  TRACTATE  BERAKOTH         [M.  IX. 

Ti  surround.     Tcphillin  arc  on  his  head  ;  and  Tephillin 

on  his  arm  ;  and  a  Mczuzah  on  his  door ;  and  four 
Tsitsith  surround  him.  And  concerning  them 
said  David  :  "  With  seven  a  day  do  I  praise  thee, 
because  of  thy  righteous  judgments.^' ^  When  he 
entered  into  the  public  bath,  circumcision  was  on 
his  flesh,  for  it  is  said:  "For  the  Chief  Musician; 
set  to  the  Eighth.  A  Psalm  of  David."  ^  And  it 
says,  "  The  angel  of  the  Lorn)  cncampcth  round  about 
them  that  fear  him,  and  delivereth  them."  ^ 

*  Ps.  119"*.    Cf.  the  Yalqut  on  that  verse,  and  on  Ps.6*  (§  633). 

*  Ps.   12*.     Circumcision  made  an  eighth  commandment.     Jie- 
sides  it  was  generally  performed  on  the  eighth  day. 

^  Ps.  34'.  Each  commandment  is  such  an  angel. 


INDICES 


I.— THE   NAMES  OF   RABBIS   MENTIONED, 

WITH  THE  APPROXIMATE   DATES    WHEN   THEY 
FLOURISHED 


Abba  Saul,  c.  130-160  a.d.,  36 

Achai,  c.  200  a.d.,  15 

Aqiba,  ob.    c.    132  A.D.,    5,  25, 

29.  36,.39>  52,  54,  57,  63 
Ben  Azzai,  or  Simeon  ben  Azzai, 

C.  120  A. D.,  36,   54,79,    82,   83 

Ben  Zoma,  see  Zoma,  Ben 
Chananiah  ben  Aqabia,  c.  130- 

160  A.D.,  18  / 

Chananiah  ben  Chakinai,  c.  120 

A.D.,  54 
Chananiah  ben  Gamaliel,  c,  120 

A.D.,  51 
Chanina   ben    Dosa,    c.    7o~90 

A.D.,  38,  41 
Dosethai     bar  Jannai,     c.    200 

A.D.,  79 
Eleazar  ben  Azariah,  c.   90-130 

A.D.,  5,  6,  10  bis,  33,  34 
Eleazar  bar  Jose,   c.    200  A.D., 

29 
Eleazar  ben  Mattai,  c.   100-130 

A.D.,  54 
Eleazar    bar  Zadoq,  c.    go-130 

A.D.,  18,  31,  32 
Eliezerben  Hyrkanos,  c.  90-130 

A.D,,  I,  4,  31,  39,  45,  64 
Gamaliel  II.,  c.  90-110  a.d.,  2, 

18,  19  sqq.,  30,  52  quater,  53, 

57 
Hillel,  c.  10  B.C.,  5,  27,  89 
Ishmael    ben     Elisha,    c.     120 

A.D.,    6 
Jose  ben  Chalaphta,  c.  130-160 

A.D.,  16,  25,  31,  40,  46,  57, 

58 


Jose  the  Galilean,  9,  27,  6^ 
Jose,  son  of  R.  Judah  ben  II 'ai, 

c.  200  A.  D. ,  86 
Joshua  ben  Chananiah,  c.   iio- 

130  A.D.,  4,  30,  31 
Joshua  ben  Qorcha,  c,   130-160 

A.D.,  16 
Judah  ben  II 'ai,  c.  130-160  A.  D., 

5,9,  15,  16,23,24,28,29,33, 

36,  44  ier.,  ^6  bis,  52,  57,  58, 

60,  61,  69,  71 
Judah   the    Prince  =  "  Rabbi," 

135-210  A.D.,  ix.,  3,   14,   18, 

32 
Lazar  =  R.  Eleazar  ben  Azariah, 

10 
Meir,   c.    130-160   a.d.,  3,    15, 

25,  46,  79,  89 
Mona,  c.  160-200  A.D.,  61 
Nathan,  c.  200  a.d.,  3,  35,  88 
Nechuniah  ben  ha-Qanah,  c.  90 

A.D.,  30 
Shammai,  c.  10  B.C.,  5 
Shela,  c.  200  a.d.,  20 
Simeon   ben   Azzai.      See    Ben 

Azzai. 
Simeon  ben  Eleazar,  c.  160-200 

A.D.,  3,  26 
Simeon  ben  Gamaliel,  c.    130- 

160  A.D.,  21,   26,  49,  51,  57, 

58,61 
Simeon  the    Temanite,  c.   100- 

130  A.D.,  54 
Tarphon,(r.  no  A.D,,  6,  53,  57 
Zoma,  Ben,  c.  120  A.D,,  10  bis, 

II,  49,  75  bis 


92 


INDICES 


II.— GENERAL 


Abrain  and  Abraham,  12 
Abstract  of  the  Eighteen,  the, 

^°.  . 
Additional    Prayers,    the,    28  ; 

wlicti  said,  33 

Afternoon  Prayer,  tlie,  28 

Amen,  wlicn  not  saiil,  72;  not 
answered  in  Temple,  87 

Ark,  go  down  in  front  of,  19  ; 
he  that  passes  before,  40' 

Atonement,  desolation  makes, 
13;  death  as,   84 

Bath,  Prayers  at,  83 

Benediction  after  a  meal,  if  for- 
gotten, 72 

Bird's  nest,  a,  40 

Blind  man  and  prayer,  37 

Bride,  merit  to  conduct,  56 

Bridegroom  and  the  Shma, 
19  s,/.,  21 

Children,  exemptions  for,  23,  60 

Circumcision,  81 

Commandment,  an  Angel,  90 

Companies  joining  for  the  Bene- 
diction, 64 

Condolence,  prayers  at,  2r 

Contents  of  Berakoth,  Mishna 
and  Tosephta,  xx 

Daniel  Deronda,  c.  XL,  3 1 

Death,  atonement,  84 

Dmai,  59 

"Eighteen  Benedictions."  See 
Shemoneh  'Esreh 

Etheria,  Pilgrimage  of,  4 

Evening  Prayer,  the,  28 

Flax,  steeping,  24 

Foods,  Benedictions  for  different , 

43 
Fringes.     See  Tsitsith 
Gehinnom,  71 
Ge'uUah,  4 
Gog,  12 

Going  forth  from  Egypt,  the,  10 
Groomsmen,  20 
Habdalah,  the,  39,  68 
Habinenu,  the,  30 


Haggadoth,  25 

Ilalakoth,  24,  78 

Hallel,  the,  17 

1  lands,  washing,  66  ;  wiping,  67 

llillel,  School  of,  5,  35  ;  points 

in  dispute  with  S.  of  Sliammai, 

65-72 
lloda'ah,  34 
House,  new,  Benediction  over, 

78 
Idolatry,  Benediction  at  scenes 

of  past,  74 
Intention,  necessary  for  Shma', 

Intention  in  prayer,  35,  36 

Invitation,  the,  62 

Irregular  order,  in  the  Shma',  16; 

in  prayer,  56 
Jerusalem,  Benediction  for,  74  ; 

sacrifices  in,  date  of  a  Boraitha, 

73 
Joshua — Iloshea,  13 
King,  salutation  in  prayer,  35 
Kingdom  of  Heaven,  16 
Lamp,  Benediction  over,  70 
Law,    name    given    to    Hagio- 

grapha,  86  ;  there  is  no  before 

or  after  in  the,  79 
Lesbian  flour,  51 
Long  and  short  forms  of  prayer,  7 
Lulab,  33,  80 

Majority,  the  term  explained,  i 
Mam  on,  85 
Meals,  various  Benedictions  at, 

48 ;  position  at,  50 
Megillah.     See  Roll 
Afemoria  /echtiica,  36 
Messiah,  the  days  of,  1 1  :q. 
Mezuzah,  17,  23 
Minim,  87  ;  Benediction,  42 
Minuth,  41 
Miracles,  Benedictions  at  scenes 

of,  74 
Mishna  i.e.  Oral  teaching,  ix; 

in  relation  to  N.  T.,  xi 
Modim,  9 


INDICES 


93 


Morning  Prayer,  the,  28 

Mourners,  Benediction  of,  42 

Mshummadim,  42 

Name,  the,  88 

Natural  Phenomena,  Benedic- 
tions at,  76 

Natures,  the  two,  85 

New  Testament  in  relation  to 
the  Mishna,  xi 

Old  Testament.     See  Scripture 

Oral  Law  necessary,  viii 

Oral  teaching,  meaning  of 
"Mishna,"  ix 

Phylacteries.     See  Tephillin 

Place,  the,  =  God,  29,  37 

Prayer,  the,  17  sq.,  23;  the 
Three  Times  of,  28  ;  posture 
and  attention,  35  ;  on  ship  or 
raft,  32  ;  on  an  ass,  32  ;  when 
in  danger,  30  ;  when  a  good  or 
a  bad  sign,  29 ;  sign  of  being 
answered,  41 

Prayers,  in  vain,  78  ;  on  entering 
and  leaving  "School,"  30  ;  on 
entering  and  leaving  a  town, 
82  ;  at  a  bath,  83 

Rabban,  use  of  title,  2 

Roll  (Megillah),  the,  17 

Room,  tidying,  67 

Salem,  13 

Salutation,  between  sections  of 
Shma',  14 

Samaritan,  59 ;  care  in  saying 
Amen  to  his  Benediction,  73 

Sanctification  of  the  day,  the, 
originally  said  only  in  the 
house,  58 

Sarah  and  Sarai,  12 

Scripture,  N.  T.  use  of  illustrated 
in  Berakoth,  xiv ;  quotations 
not  always  consecutive,  28; 
rabbinic  use  of,  85 

"  Seal  "  at  end  of  prayers,  8 

Seals  of  Benedictions,  86 

Seven  kinds,  the,  47,  53 

Sexual  uncleanness,  23 


Shammai,    School    of,    5,    35 ; 

points  in  dispute  with  S.   of 

Hillel,  65-72 
Shemoneh      'Esreh,      5 ;      the 

"Eighteen  Benedictions,"  28 
Shma,  Bible  reff.,  i  ; evening,  i; 

morning,  4  ;  recited  sitting,  5  ; 

workmen  reciting  it,  18;  if  a 

relation  is  dead  and  at  burial, 21 
Shoshbinim,  20 
Slaves,  exemptions  for,  23,  60 
Spices,  burnt  after   meals,  68  ; 

for  the  dead,  70;  of  a  bath,  71 
Stone  on  which  Moses  sat,  74 
Sukkah,  80  _ 
Tabi,  Gamaliel's  slave,  21 
Teacher,  the,  33 
Tebel,  59 
Tephillah,  i.e.  Shemoneh  'Esreh 

4 
Tephillin  =  Phylacteries,  17,  21, 

27,  81 
Tidings,  Benedictions  at  good  or 

bad,  76 
Tithes,  First  and  Second,  59 
Tools,  new.  Benediction  over,  78 
Tosephta,   relation   to   Mishna, 

xiv ;     as     arranged    in    this 

volume,  XXV 
Tsitsith,  16,  80 
Vestibule,  this  world  as,  87 
Water,  the  first  and  the  latter,  61 
Way  =  religion,  78 
Wine,  mixed  and  unmixed,  45  ; 

whether  mixed  with  water,  64 
Women,  exemptions  for,  23,  60 
Workmen,  reciting  Shma',   18 ; 

saying  Benedictions,  73 

acrdeviis,  21 
e-Z/cr/,  70 

KoWlKtOV,    kSWi^,    52 
ffXfSlO;   32 

esseda,  32 
muries,  45 
'asdak,  32 


94 


INinCES 


III.— HOLY  SCRIPTURE,  AND  OTHER 
LlTERAl'URE 


EARLY 


rAGB 

Gen.  i'«    . 

•    70 

Deut.  23^  . 

9"         .        . 

■     77 

26"        .        .        .        . 

I7»        .         .        . 

12  bis 

2S''3        .        .         :        . 

17"       .        . 

12 

32"        .        .        .         . 

19" 

.       20 

Judges  6"  .        .        .        8 

22* 

.      81 

7»«          .         .         .        . 

22"          . 

•       14 

I  Sam.  i"          .         .         . 

263..,.         . 

•     79 

9^* 

26" 

^()sq. 

IO«           .          .          .          . 

26-«        . 

■     79 

10"        .         .         .         . 

ss'"     .      • 

II 

I  Kings  S"        .         .         . 

37"       .        • 

•     53 

8«          .         .         .         . 

37'«"-    .        ■ 

•     55 

13"        .         .         .         . 

44"       •        . 

•     55 

Isaiah  6'    . 

Ex.  13I 1". 

•     17 

40»          .         .         .         . 

13""    . 

•     17 

40I'        .         .         .         . 

24"        . 

•     77 

43"         .         .         .         . 

29" 

•     29 

431"        .         .         .         . 

Lev.  5"    . 

•     45 

66"        .         .         .         . 

10'*         .         . 

•     53 

66"        .         .         .         . 

15"        . 

23  sq. 

Jer.  10"    .         .         .         . 

22^ 

I 

23»"^-        .          .          .          . 

23"        .         . 

•     33 

31'        ...        . 

2713,31 

•    59 

32"       •...     •     .   •        • 

27""?-      . 

•     59 

Ezek.  xxxviii.,  xxxix. 

2730 

•     59 

IIos.  22      .         . 

Num.  6="-26 

•     41 

Joel  2I "    .         .         .         . 

J519-21    , 

•     59 

Amos  4^*  . 

15"'"    . 

I,  14.  15 

Pa.  10"     .        .         .         . 

15="        .         . 

.     16 

12I         .         .         .         . 

15"        .         . 

.     10 

24»          .         .          .          . 

i8*«       . 

•     59 

29 

29I         .         . 

•     33 

33'         ...         • 

Deut.  3"  . 

.        .     76 

34'          ...         . 

6«» 

r,  \Tsq. 

35"        .         .         .        . 

6*          .         .         . 

79,85 

55"       .        .        .        . 

6'. 

.     20 

68"        .         .        .         . 

e". 

.     18 

69^'!'-      .         .         .         . 

81" 

•     57 

76^         ...         . 

8"         .        ,        . 

76  sq. 

82«          .         .         .         . 

ii»-2i     .         .        I 

IS,  \Tsq. 

113-118 

11*0 

.      17 

II4^»    .          .         .         . 

12" 

•     59 

Ii9"«     ...         8 

i6»          ... 

.     10 

119""     .        .        .        . 

22' 

.    40 

Ii9"6    .        .        .        . 

INDICES 

PAGE 

Ps.  130I     . 

.  38 

Mark  14I6. 

137'     . 

.   14 

H^^        . 

Prov.  8"  . 

.   27 

1451 

11"        . 

.  89 

Luke  731    , 

16* 

•    45 

10" 

8 

^f"        .         . 

.     88 

13"       . 

Tobi5"»«-. 

•     54 

18"        . 

36^*        . 

.     75 

22"        . 

38«         .         . 

•     25 

22" 

Ruth  2*     ,         .         . 

88  i-^. 

John  1 3 

Eccles.  3*'«- 

.     28 

!» 

5^.        .       . 

.    86 

3"         .         . 

Esther  4*  . 

.     86 

lO'*          . 

7«.         .        . 

.        .    S8 

l^Z3,iS 

9^»         .         . 

•     33 

i4«    .'   ; 

Dan.  6"   . 

•     36 

Acts  9* 

Neh.  421(16)       . 

.      3 

I9» 

9^      .      .      . 

.     87 

1923       . 

9'.      .      . 

.     12 

22*        ' 

24« 

Wisd.  iqB'J. 

•     S3 

Rom.  4"   . 
11* 

Matt.  3*    . 

.     44 

14"        . 

5^.        .         . 

.     35 

15''         • 

5"         .         . 

•     45 

I  Cor.  10" 

65  . 

.    28 

I  J 13-25 

6" 

•     8s 

Col.  I"     * 

9'.         .         . 

.     79 

James  2^"  . 

9"         .        . 

.     20 

2  Peter  2* . 

loi»       . 

.     86 

Rev.  20*   . 

I0"»3-      . 

•     IS 

10"     . 

.     86 

Yoma  viii.  8 

I02»           . 

.     40 

Aboth  ii.  4 

lO*" 

.     41 

ii    18(17) 

I  l^'t-        . 

.     54 

iii.  10  (15) 

11*5           ^ 

•     83 

iv.  21  (23) 

u"       . 

.    84 

i62»       . 

.     20 

T.  B.  Pesachim  6^ 

19^^     . 

.     60 

T.  B.  Yoma  83b 

23^     .     .     . 

17,66 

26"     . 

.        .     64 

Siphra  on  Lev.  19'^ 

Mark4»''   . 

.     12 

Siphre  on  Deut.  6' 

I2««         . 

.     79 

Yalqut  on  Deut 

6^ 

95 


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